Islam n Quran Prophet_yusuf

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PROPHET YUSUF (AS)

In Yusuf and his brothers there are Signs for every one

of those ho ant to as!"

(Surah Yusuf# $)

HARU% YAHYA



First published in Turkish in April 2001

Millat Book Centre 2003

&ay '

Distributed by

Millat Centre

All translations from the Quran are from !The "oble Quran#

a "e$ %enderin& of its Meanin& in 'n&lish!

by (a)) Abdalha** and Aisha Be$ley+ published by Book$ork+

"or$i,h+ -./ 120 C'1 A(/

ebsite# http# $$$/harunyahya/,om

By (arun 4ahya

'dited By# -thman 5brahim Morrison

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*O%TE%TS

5ntrodu,tion

The (istory f The 7rophets

7rophet 4usufs Childhood ;as<

7prophet 4usufs "e$ ife ;as<

4usufs Days 5n The Dun&eon ;as<

4usufs Time As oernor 5n '&ypt ;as<

7rophet 4usufs Dream Comes True ;as<

Con,lusion

The 'olution De,eption



A+OUT THE AUTHOR

The author+ $ho $rites under the pen8name (A%-" 4A(4A+ $as born in Ankara in 1:9/ (ain&

,ompleted his primary and se,ondary edu,ation in Ankara+ he then studied arts at 5stanbuls Mimar 6inan-niersity and philosophy at 5stanbul -niersity/ 6in,e the 1=0s+ the author has published many books on

politi,al+ faith8related and s,ientifi, issues/ (arun 4ahya is $ell8kno$n as an author $ho has $ritten ery

important $orks dis,losin& the imposture of eolutionists+ the inalidity of their ,laims and the dark liaisons

bet$een Dar$inism and bloody ideolo&ies su,h as fas,ism and ,ommunism/

(is pen8name is made up of the names !(arun! ;Aaron< and !4ahya! ;Eohn<+ in memory of the t$o

esteemed prophets $ho fou&ht a&ainst la,k of faith/ The 7rophets seal on the ,oer of the books is symboli,

and is linked to the their ,ontents/ 5t represents the Quran ;the final s,ripture< and the 7rophet Muhammad

;saas<+ the last of the prophets/ -nder the &uidan,e of the Quran and sunnah+ the author makes it his purpose to

disproe ea,h one of the fundamental tenets of &odless ideolo&ies and to hae the !last $ord!+ so as to

,ompletely silen,e the ob)e,tions raised a&ainst reli&ion/ The seal of the final 7rophet+ $ho attained ultimate

$isdom and moral perfe,tion+ is used as a si&n of his intention of sayin& this last $ord/

All authors $orks ,enter around one &oal# to ,oney the Qurans messa&e to people+ en,oura&e them to

think about basi, faith8related issues ;su,h as the e?isten,e of Allah+ (is unity and the (ereafter<+ and to e?pose

the feeble foundations and pererted ideolo&ies of &odless systems/

(arun 4ahya en)oys a $ide readership in many ,ountries+ from 5ndia to Ameri,a+ 'n&land to 5ndonesia+

7oland to Bosnia+ and 6pain to Brail/ 6ome of his books are aailable in 'n&lish+ Fren,h+ erman+ 6panish+

5talian+ 7ortu&uese+ -rdu+ Arabi,+ Albanian+ %ussian+ 6erbo8Croat ;Bosnian<+ 7olish+ Malay+ -y&ur Turkish+ and

5ndonesian+ and they are en)oyed by readers $orld$ide/

reatly appre,iated all around the $orld+ these $orks hae been instrumental in many people re,oerin&their faith in Allah and in many others &ainin& a deeper insi&ht into their faith/ The $isdom+ and the sin,ere and

easy8to8understand style &ies these books a distin,t tou,h $hi,h dire,tly effe,ts any one $ho reads or studies

them/ 5mmune to ob)e,tions+ these $orks are ,hara,teried by their features of rapid effe,tieness+ definite

results and irrefutability/ 5t is unlikely that those $ho read these books and &ie serious thou&ht to them ,an any

lon&er sin,erely ado,ate the materialisti, philosophy+ atheism or any other pererted ideolo&y or philosophy/

'en if they ,ontinue to do so+ it $ill be only a sentimental insisten,e sin,e these books refuted su,h ideolo&ies

from their ery foundations/ All ,ontemporary moements of denial are no$ ideolo&i,ally defeated+ thanks to

the ,olle,tion of books $ritten by (arun 4ahya/

There is no doubt that these features result from the $isdom and lu,idity of the Quran/ The author

modestly intends to sere as a means in humanitys sear,h for Allahs ri&ht path/ "o material &ain is sou&ht in

the publi,ation of these $orks/

Considerin& these fa,ts+ those $ho en,oura&e people to read these books+ $hi,h open the !eyes! of the

heart and &uide them to be,ome more deoted serants of Allah+ render an inaluable seri,e/

Mean$hile+ it $ould )ust be a $aste of time and ener&y to propa&ate other books $hi,h ,reate ,onfusion

in peoples minds+ lead man into ideolo&i,al ,haos+ and $hi,h+ ,learly hae no stron& and pre,ise effe,ts in

remoin& the doubts in peoples hearts+ as also erified from preious e?perien,e/ 5t is apparent that it is



impossible for books deised to emphasie the authors literary po$er rather than the noble &oal of sain&

people from loss of faith+ to hae su,h a &reat effe,t/ Those $ho doubt this ,an readily see that the sole aim of

(arun 4ahyas books is to oer,ome disbelief and to disseminate the moral alues of the Quran/ The su,,ess

and impa,t of this seri,e are manifest in readers ,oni,tion/

ne point should be kept in mind# The main reason for the ,ontinuin& ,ruelty+ ,onfli,t+ and all the ordeals

the ma)ority of people under&o is the ideolo&i,al prealen,e of disbelief/ This state ,an only be ended $ith the

ideolo&i,al defeat of disbelief and by ,oneyin& the $onders of ,reation and Qurani, morality so that people

,an lie by it/ Considerin& the state of the $orld today+ $hi,h leads people into the do$n$ard spiral of

iolen,e+ ,orruption and ,onfli,t+ it is ,lear that this seri,e has to be proided more speedily and effe,tiely/

ther$ise+ it may be too late/

5t is no e?a&&eration to say that the ,olle,tion of books by (arun 4ahya hae assumed this leadin& role/

By the $ill of Allah+ these books $ill be a means throu&h $hi,h people in the 21st ,entury $ill attain the pea,e+

)usti,e and happiness promised in the Quran/

The $orks of the author in,lude The "e$ Masoni, rder+ Eudaism and Freemasonry+ lobal

Freemasonry+ .abbalah and Freemasonry+ .ni&ht Templars+ 5slam Denoun,es Terrorism+ Terrorism# The %itualof the Deil+ The Disasters Dar$inism Brou&ht to (umanity+ Communism in Ambush+ Fas,ism# The Bloody

5deolo&y of Dar$inism+ The 6e,ret (and in Bosnia+ Behind the 6,enes of The (olo,aust+ Behind the 6,enes of

Terrorism+ 5sraels .urdish Card+ The ppression 7oli,y of Communist China and 'astern Turkestan+7alestine+

6olution# The Galues of the Quran+ The inter of 5slam and The 6prin& to Come+ Arti,les 18283+ A eapon of

6atan# %omanti,ism+ The i&ht of the Quran Destroyed 6atanism+ 6i&ns from the Chapter of the Cae to the

ast Times+ 6i&ns of the ast Day+ The ast Times and The Beast of the 'arth+ Truths 182+ The estern orld

Turns to od+ The 'olution De,eit+ 7re,ise Ans$ers to 'olutionists+ The Blunders of 'olutionists+

Confessions of 'olutionists+ The Mis,on,eption of the 'olution of the 6pe,ies+ The Quran Denies

Dar$inism+ 7erished "ations+ For Men of -nderstandin&+ The 7rophet Musa;as<+ The 7rophet Muhammad

;saas<+ 7rophet 6ulayman ;as<+ The olden A&e+ Allahs Artistry in Colour+ lory is 'ery$here+ The

5mportan,e of the 'iden,es of Creation+ The Truth of the ife of This orld+ The "i&htmare of Disbelief+

.no$in& the Truth+ 'ternity (as Already Be&un+ Timelessness and the %eality of Fate+ Matter# Another "ame

for 5llusion+ The ittle Man in the To$er+ 5slam and the 7hilosophy of .arma+ The Dark Ma&i, of Dar$inism+

The %eli&ion of Dar$inism+ The Collapse of the Theory of 'olution in 20 Questions+ 'n&ineerin& in "ature+

Te,hnolo&y Mimi,s "ature+ The 5mpasse of 'olution 5 ;'n,y,lopedi,<+ The 5mpasse of 'olution 55

;'n,y,lopedi,<+ Allah is .no$n Throu&h %eason+ The Quran eads the ay to 6,ien,e+ The %eal ri&in of

ife+ Cons,iousness in the Cell+ Te,hnolo&y 5mitates "ature+ A 6trin& of Mira,les+ The Creation of the

-nierse+ Mira,les of the Quran+ The Desi&n in "ature+ 6elf86a,rifi,e and 5ntelli&ent Behaiour Models in

Animals+ The 'nd of Dar$inism+ Deep Thinkin&+ "eer 7lead 5&noran,e+ The reen Mira,le# 7hotosynthesis+The Mira,le in the Cell+ The Mira,le in the 'ye+ The Mira,le in the 6pider+ The Mira,le in the nat+ The

Mira,le in the Ant+ The Mira,le of the 5mmune 6ystem+ The Mira,le of Creation in 7lants+ The Mira,le in the

Atom+ The Mira,le in the (oneybee+ The Mira,le of 6eed+ The Mira,le of (ormone+ The Mira,le of the

Termite+ The Mira,le of the (uman Body+ The Mira,le of Mans Creation+ The Mira,le of 7rotein+ The Mira,le

of 6mell and Taste+ The Mira,le of Mi,ro$orld+ The 6e,rets of D"A/



The authors ,hildrens books are# onders of Allahs Creation+ The orld of Animals+ The lory in the

(eaens+ onderful Creatures+ ets earn ur 5slam+ The Mira,les in ur Bodies+ The orld of ur ittle

Friends# The Ants+ (oneybees That Build 7erfe,t Combs+ 6killful Dam Builders# Beaers/

The authors other $orks on Qurani, topi,s in,lude# The Basi, Con,epts in the Quran+ The Moral Galues

of the Quran+ Qui,k rasp of Faith 18283+ 'er Thou&ht About the TruthH+ Crude -nderstandin& of Disbelief+

Deoted to Allah+ Abandonin& the 6o,iety of 5&noran,e+ The %eal (ome of Belieers# 7aradise+ .no$led&e of

the Quran+ Quran 5nde?+ 'mi&ratin& for the Cause of Allah+ The Chara,ter of the (ypo,rite in the Quran+ The

6e,rets of the (ypo,rite+ The "ames of Allah+ Communi,atin& the Messa&e and Disputin& in the Quran+

Ans$ers from the Quran+ Death %esurre,tion (ell+ The 6tru&&le of the Messen&ers+ The Ao$ed 'nemy of

Man# 6atan+ The reatest 6lander# 5dolatry+ The %eli&ion of the 5&norant+ The Arro&an,e of 6atan+ 7rayer in the

Quran+ The Theory of 'olution+ The 5mportan,e of Cons,ien,e in the Quran+ The Day of %esurre,tion+ "eer

For&et+ Disre&arded Eud&ements of the Quran+ (uman Chara,ters in the 6o,iety of 5&noran,e+ The 5mportan,e

of 7atien,e in the Quran+ eneral 5nformation from the Quran+ The Mature Faith+ Before 4ou %e&ret+ ur

Messen&ers 6ay+ The Mer,y of Belieers+ The Fear of Allah+ Eesus ill %eturn+ Beauties 7resented by the

Quran for ife+ A Bou*uet of the Beauties of Allah 182838+ The 5ni*uity Called !Mo,kery+! The Mystery of theTest+ The True isdom A,,ordin& to the Quran+ The 6tru&&le A&ainst the %eli&ion of 5rreli&ion+ The 6,hool of

4usuf+ The Allian,e of the ood+ 6landers 6pread A&ainst Muslims Throu&hout (istory+ The 5mportan,e of

Follo$in& the ood ord+ hy Do 4ou De,eie 4ourselfH+ 5slam# The %eli&ion of 'ase+ Ieal and 'nthusiasm

Des,ribed in the Quran+ 6eein& ood in All+ (o$ do the -n$ise 5nterpret the QuranH+ 6ome 6e,rets of the

Quran+ The Coura&e of Belieers+ Bein& (opeful in the Quran+ Eusti,e and Toleran,e in the Quran+ Basi,

Tenets of 5slam+ Those ho do not isten to the Quran+ Takin& the Quran as a uide+ A urkin& Threat#

(eedlessness+ 6in,erity Des,ribed in the Quran+ The %eli&ion of orshippin& 7eople+ The Methods of the iar

in the Quran/



TO THE REA,ER

The reason $hy a spe,ial ,hapter is assi&ned to the ,ollapse of the theory of eolution is that this theory

,onstitutes the basis of all anti8spiritual philosophies/ 6in,e Dar$inism re)e,ts the fa,t of ,reation+ and thereforethe e?isten,e of Allah+ durin& the last 10 years it has ,aused many people to abandon their faith or fall into

doubt/ Therefore+ sho$in& that this theory is a de,eption is a ery important duty+ $hi,h is stron&ly related to

the reli&ion/ 5t is imperatie that this important seri,e be rendered to eeryone/ 6ome of our readers may find

the ,han,e to read only one of our books/ Therefore+ $e think it appropriate to spare a ,hapter for a summary of

this sub)e,t/

5n all the books by the author+ faith8related issues are e?plained in the li&ht of Qurani, erses+ and people

are inited to learn Allahs $ords and to lie by them/ All the sub)e,ts that ,on,ern Allahs erses are e?plained

in su,h a $ay as to leae no room for doubt or *uestion marks in the readers mind/ The sin,ere+ plain and fluent

style employed ensures that eeryone of eery a&e and from eery so,ial &roup ,an easily understand the books/

This effe,tie and lu,id narratie makes it possible to read them in a sin&le sittin&/ 'en those $ho ri&orously

re)e,t spirituality are influen,ed by the fa,ts re,ounted in these books and ,annot refute the truthfulness of their

,ontents/

This book and all the other $orks by (arun 4ahya ,an be read indiidually or dis,ussed in a &roup/ Those

readers $ho are $illin& to profit from the books $ill find dis,ussion ery useful in that they $ill be able to

relate their o$n refle,tions and e?perien,es to one another/

5n addition+ it is a &reat seri,e to the reli&ion to ,ontribute to the presentation and ,ir,ulation of these

books+ $hi,h are $ritten solely for the &ood pleasure of Allah/ All the books of the author are e?tremely

,onin,in&+ so+ for those $ho $ant to ,ommuni,ate the reli&ion to other people+ one of the most effe,tie

methods is to en,oura&e them to read these books/5t is hoped that the reader $ill take time to look throu&h the reie$ of other books on the final pa&es of

the book+ and appre,iate the ri,h sour,e of material on faith8related issues+ $hi,h are ery useful and a pleasure

to read/

5n them+ one $ill not find+ as in some other books+ the personal ie$s of the author+ e?planations based

on dubious sour,es+ styles unobserant of the respe,t and reeren,e due to sa,red sub)e,ts+ or hopeless+ doubt8

,reatin&+ and pessimisti, a,,ounts that ,reate deiations in the heart/



I%TRO,U*TIO%

The Quran $as sent do$n to mankind by Allah to sere as a &uide+ it ,ontains the ery truest a,,ounts+

brin&in& &lad tidin&s to man+ $arnin& him and instillin& fear in him/ 5t is a &reat mer,y and the sole DiineBook/ For that reason+ it is the Quran that people must read and study aboe all else/

As $ell as ,ontainin& the ,ommandments of Allah+ the Quran also &ies people the most a,,urate

information on a number of sub)e,ts/

Allah tea,hes us important $isdom in those se,tions that des,ribe the lies of the prophets of the past/

The life story of eery prophet furnishes us both $ith lessons in faith and $ith e?amples of ho$ $e should

behae in the time and so,iety in $hi,h $e lie/ 6tudyin& these life stories in detail+ tryin& to &rasp the $isdom

they ,ontain and prayin& to Allah that $e mi&ht do so+ is the duty of eery Muslim/

5n this book $e shall be e?aminin& the life and stru&&les of one of these prophets of the past+ 4usuf ;as<+

and ,onsiderin& the kno$led&e that Allah imparts to us ,on,ernin& him/

7rophet 4usuf ;as<+ kno$n in the Bible as Eoseph+ is one of those prophets about $hose life the Quran has

most to say/ Almost all of 6urah 4usuf+ one of the lon&est in the Quran+ is deoted to his life and that of his

family/ 'arly on in this surah+ Allah reeals that his life story ,ontains important indi,ations+ proofs and

$isdom#

In Yusuf and his brothers there are Signs for every one of those ho ant to as!" (Surah

Yusuf# $)

6in,e Allah deotes a lot of spa,e to the details of the life of 7rophet 4usuf ;as<+ $e may be sure that

belieers hae a &reat deal to learn from it/ 5n fa,t+ the final erse of the surah stresses that the life stories of the

prophets ,ontain important lessons for those $ho possess $isdom and reason and are ,apable of &raspin& the

essential meanin&s inherent in ,reation#

There is instru-tion in their stories for .eo./e of inte//igen-e" This is not a narration

hi-h has been invented but -onfir0ation of a// that -a0e before1 a -/arifi-ation of everything1

and a guidan-e and a 0er-y for .eo./e ho be/ieve" (Surah Yusuf# 222)

ne of the &reat e?amples of $isdom in the life stories of the prophets is the $ay the erses do not

merely des,ribe eents in the past+ but also proide lessons for people of future &enerations $hile pointin& to

eents that hae yet to take pla,e/ 5n this sense+ the life of 4usuf ;as< has seeral meanin&s/ hen $e look at his

life $e see that Muslims hae fa,ed similar diffi,ulties in all a&es+ that they hae been sub)e,ted to unfounded

alle&ations by people $ho do not share their reli&ion and that they hae e?perien,ed a &reat many situations in

$hi,h they hae needed to e?hibit patien,e and resi&nation before the $ill of Allah/ e are told that at an early



a&e 7rophet 4usuf ;as< $as thro$n do$n a $ell by his brothers and left to die+ that he $as later sold into slaery

and spent lon& years in prison as a result of false a,,usations+ and that he $as tested $ith a number of

diffi,ulties/ 6o $hen belieers look at his life they find a &reat many similarities $ith their o$n lies/ 5t is the

immutable desi&n of Allah that belieers oer the a&es hae fa,ed similar situations/ Allah makes this ,lear in a

number of erses#

That as the .attern ith those 3e sent before you as Our &essengers" You i// not find

any -hanging of Our .attern" (Surat a/4Isra5# $$)

That is A//ah5s .attern hi-h has .assed aay before"You i// not find any -hanging in

the .attern of A//ah" (Surat a/4Fath# ')

5n addition to this+ after all the traps that had been set for himJ the $ay he $as thro$n into a $ell+

slandered+ un)ustly imprisoned and left there for years+ Allah eentually made 4usuf ;as< head of the Treasury/(e &ae him po$er+ rank and $ealth/ The unalterable pattern of Allah applies here+ )ust as it does in eery other

field/ Allah promises in seeral erses that the faithful $ill be deliered after all their tribulations#

A//ah has .ro0ised those of you ho be/ieve and do right a-tions that He i// 0a!e the0

su--essors in the /and as He 0ade those before the0 su--essors1 and i// fir0/y estab/ish for

the0 their re/igion ith hi-h He is ./eased and give the01 in ./a-e of their fear1 se-urity"

6They orshi. &e1 not asso-iating anything ith &e"6 Any ho disbe/ieve after that1 su-h

.eo./e are deviators" (Surat an4%ur# 77)

Eust as $ith the other prophets+ belieers $ho read the life story of 7rophet 4usuf ;as< $ill en,ounter

many &lad tidin&s and learn a &reat many lessons/ That bein& the ,ase+ eery belieer must read these stories

and attempt to &rasp the $isdom they ,ontain/ A thorou&h understandin& of the life of 7rophet 4usuf ;as< $ill

proide belieers $ith the kind of insi&ht that $ill be of use to them in their daily lies and throu&hout their

lies/



THE HISTORY OF THE PROPHETS

hen $e e?amine the history of the prophets+ $e en,ounter one strikin& truth/ The &reat ma)ority of them

$ere des,ended from the same line/ This is reealed in a number of erses in the Quran#

Those are so0e of the Pro.hets A//ah has b/essed1 fro0 the des-endants of Ada0 and fro0

those 3e -arried ith %uh1 and fro0 the des-endants of Ibrahi0 and Isra5i/ and fro0 those 3e

guided and -hose""" (Surah &arya0# 78)

As ,an be seen from this erse+ the superior indiiduals $ho $ere sent as prophets $ere spe,ially ,hosen

by Allah and ,alled by (im to the true path/ 5t is of ,ourse an enormous honour to be sele,ted by Allah/ The

prophets are therefore ery $orthy indiiduals+ both be,ause they $ere ,hosen by Allah and be,ause of theirfine upri&ht natures/

After the first prophet+ Adam+ the oldest 7rophet mentioned in the Quran is "uh ;as</ As $e kno$+ "uh

;as< demonstrated &reat patien,e and determination in e?plainin& the e?isten,e and oneness of Allah to an

unbeliein& tribe+ and $hen that tribe insisted in their denial+ they $ere dro$ned in a hu&e do$npour Allah has

sent/ nly "uh ;as< and those belieers $ith him $ere saed+ suriin& the do$npour by means of the ark they

had built+ as Allah had promised/

Allah praises the 7rophet "uh ;as< in the Quran#

6Pea-e be u.on %uh a0ong a// beings96 That is ho e re-o0.ense the good4doers" He

tru/y as one of Our servants ho be/ieved" (Surat as4Saffat# $:482)

5n another erse Allah reeals that the 7rophet "uhs line ;as< $ill be !endurin&+! in other $ords that it

$ill neer die out#

%uh -a//ed out to Us and hat an e;-e//ent Res.onder 3e are9 3e res-ued hi0 and his

fa0i/y fro0 the terrib/e ./ight and 0ade his des-endants the survivors" (Surat as4Saffat# $74$$)

enerations ,ame and $ent after 7rophet "uh ;as<+ and people a&ain turned from the true path+ be&innin&

to $orship idols and turnin& their ba,ks on Allah/ At that time 7rophet 5brahim ;as< $as &ien the &ift of

prophethood and ,har&ed $ith ,allin& people ba,k to Allah and the true path/ 7rophet 5brahim ;as< $as one of

those of the line of 7rophet "uh ;as< $hi,h had remained !endurin&! on earth/ Allah reeals this in the Quran in

these $ords#



One of his fo//oers in faith as Ibrahi0" (Surat as4Saffat# 8)

7rophet 5brahim ;as< $as a most pure and holy man+ and one Allah praised/ 5n one erse+ Allah states#

3ho -ou/d have a better re/igion than so0eone ho sub0its hi0se/f -o0./ete/y to A//ah

and is a good4doer1 and fo//os the re/igion of Ibrahi01 a 0an of .ure natura/ be/ief< A//ah

too! Ibrahi0 as an inti0ate friend" (Surat an4%isa5# 2'7)

A&ain as reealed in the Quran ,on,ernin& 7rophet 5brahim ;as<#

= Ibrahi0 as forbearing1 -o0.assionate1 .enitent" (Surah Hud# $7)

= Ibrahi0 as a -o00unity in hi0se/f1 e;e0./ary1 obedient to A//ah1 a 0an of .ure

natura/ be/ief" He as not one of the ido/ators" (Surat an4%ah/# 2')

= He as than!fu/ for His b/essings" A//ah -hose hi0 and guided hi0 to a straight .ath"

(Surat an4%ah/# 2'2)

= Or do they in fa-t envy other .eo./e for the bounty A//ah has granted the0< 3e gave the

fa0i/y of Ibrahi0 the +oo! and 3isdo01 and 3e gave the0 an i00ense !ingdo0" (Surat an4

%isa# 7>)

= And a0ong his des-endants ere ,aud and Su/ay0an1 and Ayyub1 Yusuf1 &usa and

Harun" (Surat a/4An5a0# 8>)

= And of Ibrahi01 ho .aid his dues in fu//" (Surat an4%a?0# $)

ith 7rophet 5brahim ;as< there be&an an uninterrupted line of des,ent/ Althou&h he ,arried out his role

as a messen&er to the deniers of Allah $ith &reat sin,erity and determination+ most people around him ;$ith the

e?,eption of his relatie+ 7rophet ut ;as<< failed to heed his messa&e/ At this point+ 7rophet 5brahim ;as<



re*uested from Allah a pure belieer to be his heir and to ,ontinue to represent the reli&ion of Allah on earth/

Allah responded to the 7rophet 5brahims prayer ;as< $ith a mira,le+ &iin& his $ife a pure ,hild+ een thou&h

she $as old and barren/ 5n this $ay 7rophet 5brahim ;as< be,ame the father of the 7rophet 5sha* ;as<+ $ho $as a

distin&uished prophet in the si&ht of Allah+ possessed of understandin&+ faith and od ,on,siousness/ 5n time+

7rophet 5sha* ;as< also had a son and ,alled him 4a*ub/ Both $ere &ifts of Allah to the 7rophet 5brahim ;as<#

3hen he had se.arated hi0se/f fro0 the01 and hat they orshi..ed besides A//ah1 3e

gave hi0 Isha@ and Ya5@ub1 0a!ing ea-h of the0 a Pro.het" (Surah &arya0# >:)

3e gave hi0 Isha@ and Ya5@ub and ./a-ed .ro.hethood and the +oo! a0ong his .rogeny"

3e gave hi0 his reard in this or/d and in the hereafter he i// be a0ong the righteous"

(Surat a/45An!abut# '$)

Another son of 7rophet 5brahim ;as< $as the 7rophet 5smail ;as</ To&ether they ,onstru,ted the first

!house+! or pla,e of $orship+ the .aaba/ The prayer they uttered at this time is re,orded in the Quran in these

terms#

And hen Ibrahi0 bui/t the foundations of the House ith Is0a5i/# 6Our ord1 a--e.t

this fro0 us9 You are the A//4Hearing1 the A//4Bnoing" Our ord1 0a!e us both &us/i0s

sub0itted to You1 and our des-endants a &us/i0 -o00unity sub0itted to You" Sho us our

rites of orshi. and turn toards us" You are the Ever4Returning1 the &ost &er-ifu/"6 (Surat

a/4+a@ara# 2'$42'8)

Allah responded to this prayer+ and ,reated from the line of 7rophet 5brahim ;as< a ,ommunity ,ompletely

surrendered to Allah/ The sons and &randsons of 7rophet 5brahim ;as<+ and their o$n ,hildren+ $ere blessed

people $ho in,luded prophets amon& their number+ belieed in Allah and lied in a,,ordan,e $ith (is

,ommandments despite liin& in a lar&ely pa&an enironment/ The prophets Musa ;as<+ (arun ;as<+ Da$ud ;as<+

6ulayman ;as<+ 4a*ub ;as< and 4unus ;as<+ and many more like them $ere all pure and perfe,t indiiduals of the

line of 7rophet 5brahim ;as</ Allah says of the line of the prophets#

3e gave hi0 Isha@ and Ya5@ub1 ea-h of ho0 3e guided" And before hi0 3e had guided

%uh" And a0ong his des-endants ere ,aud and Su/ay0an1 and Ayyub1 Yusuf1 &usa and

Harun" That is ho 3e re-o0.ense the good4doers" And Ca!ariyya1 Yahya1 5Isa and I/yas" A//

of the0 ere a0ong the righteous" And Is0a5i/1 a/4Yasa51 Yunus and ut" A// of the0 3e

favoured over a// beings" And so0e of their forebears1 des-endants and brothersD 3e -hose



the0 and guided the0 to a straight .ath" That is A//ah5s guidan-e" He guides by it those of His

servants He i//s" If they had asso-iated others ith Hi01 nothing they did ou/d have been of

any use" They are the ones to ho0 3e gave the +oo!1 udge0ent and .ro.hethood" If these

.eo./e re?e-t it 3e have a/ready entrusted it to a .eo./e ho did not" They are the ones A//ah

has guided""" (Surat a/4An5a0# 8>4:)

7rophet 5brahim ;as< handed his beliefs on to his sons+ a pro,ess that $as repeated by his &randson 4a*ub

;as</ Allah des,ribes this in the Quran#

3hen his ord said to hi01 6+e-o0e a &us/i096 He said1 6I a0 a &us/i0 ho has

sub0itted to the ord of a// the or/ds"6 Ibrahi0 dire-ted his sons to this1 as did Ya5@ub# 6&y

sons9 A//ah has -hosen this re/igion for you1 so do not die e;-e.t as &us/i0s"6 Or ere you

.resent hen death -a0e to Ya5@ub and he said to his sons1 63hat i// you orshi. hen I

have gone<6 They said1 63e i// orshi. your od1 the od of your fore fathers1 Ibrahi01 Is0a5i/

and Isha@Gone od" 3e are &us/i0s sub0itted to Hi0"6 That as a -o00unity hi-h has /ong sin-e

.assed aay" It has hat it earned" You have hat you have earned" You i// not be @uestioned about

hat they did" (Surat a/4+a@ara# 2242>)

(o$eer+ bein& des,ended from the line of 7rophet 5brahim ;as< does not+ of ,ourse+ mean that someone

$ill automati,ally turn to the true path/ 5n the same $ay that the line has in,luded prophets and deout and od

fearin& people+ it has also produ,ed those $ho hae failed to &rasp the ,on,ept of reli&ion or to find the true

path/ This fa,t is also reealed in the Quran/ 6peakin&+ for e?ample+ of the line of 7rophet 5brahim ;as< and his

son 7rophet 5sha* ;as<+ Allah says#

3e shoered b/essings u.on hi0 and u.on Isha@" A0ong their des-endants are good4

doers and a/so .eo./e ho -/ear/y rong the0se/ves" (Surat as4Saffat# 22)

f ,ourse+ the prophets $ere ,hosen+ superior people+ but as $e shall see in the ,hapters that follo$+

amon& their &rand,hildren+ brothers+ sons+ fathers and een their $ies+ there emer&ed people $ho behaed

,ontrary to the $ill of Allah+ $ent beyond the bounds (e set and opposed (is reli&ion/ Allah reeals this in

another erse#

3e sent %uh and Ibrahi0 and ./a-ed .ro.hethood and the +oo! a0ong their

des-endants" So0e of the0 are guided but 0any of the0 are deviators" (Surat a/4Hadid# ')



Amon& those $ho behaed in this $ay despite bein& from the line of the prophets $ere some of the sons

of 7rophet 4a*ub ;as</

Allah speaks of 7rophet 4a*ub ;as< many times in the Quran+ des,ribin& him as sin,ere+ stron&+ man of

inner si&ht+ ,hosen and faoured/ Allah speaks of 7rophet 4a*ubs superior *ualities ;as<+ in these erses#

And re0e0ber Our servants Ibrahi01 Isha@ and Ya5@ub1 0en of true strength and inner

sight" 3e .urified their sin-erity through sin-ere re0e0bran-e of the Abode" In Our eyes they

are a0ong the best of -hosen 0en" (Surah Sad1 >74>$)

And in addition to that 3e gave hi0 Isha@ and Ya5@ub and 0ade both of the0 righteous"

3e 0ade the0 /eaders1 guiding by Our -o00and1 and revea/ed to the0 ho to do good a-tions

and .erfor0 .rayer and .ay the e/fare ta;1 and they orshi..ed Us" (Surat a/4Anbiya5# $'4$)

5n addition to this+ Allah also reeals in 6urah 4usuf that 7rophet 4a*ub ;as< $as a man of kno$led&e+

$ho had had spe,ial kno$led&e imparted to him#

He JYa5@ubK had !no/edge hi-h 3e had taught hi01 but 0ost of 0an!ind si0./y do

not !no" (Surah Yusuf# 8)

He JYa5@ubK said1 6,id I not say to you before1 I !no things fro0 A//ah you do not

!no<6 (Surah Yusuf# :)

ne of the sons of 7rophet 4a*ub ;as< $as the 7rophet 4usuf ;as<+ $ho best understood the faith and

moral irtues that 4a*ub ;as< en,oura&ed in his ,hildren/ e ,an see this from his $ords as Allah relates to us

in the Quran#

I ho/d fast to the -reed of 0y forebears Ibrahi0 and Isha@ and Ya5@ub" 3e do not

asso-iate anything ith A//ah" And that is ho A//ah has favoured us and a// 0an!ind1 but 0ost

do not give than!s" (Surah Yusuf# 8)

(o$eer+ not all of 4usufs brothers $ere like him/ Apart from his youn&er brother+ $ho ,losely

resembled him+ his other brothers failed to &rasp the ,on,ept of faith+ $ere prisoners of their o$n selfish desires

and $ent beyond the bounds Allah set/ (en,e+ it $as these brothers $ho laid a ,ruel trap for 7rophet 4usuf ;as</

The follo$in& ,hapters of this book $ill des,ribe this trap that $as set for 7rophet 4usuf ;as<+ $hat

happened after$ards+ and his e?emplary behaiour in the fa,e of all these eents/



PROPHET YUSUF5S *HI,HOO, (as)

HIS *HI,HOO, ,REA&

7rophet 4usuf ;as< had a dream $hen he $as still a ,hild and asked his father $hat it meant/ (is father+

the 7rophet 4a*ub ;as<+ interpreted the dream and &ae him &lad tidin&s/ (e also $arned 4usuf ;as< a&ainst

tellin& his brothers about it/ This eent is des,ribed in the Quran#

3hen Yusuf to/d his father1 6Father9 I sa e/even bright stars1 and the sun and 0oon as

e//" I sa the0 a// .rostrate in front of 0e"6 He said1 6&y son1 don5t te// your brothers your

drea0 /est they devise so0e s-he0e to in?ure you1 satan is a -/ear4-ut ene0y to 0an"

A--ording/y your ord i// .i-! you out and tea-h you the true 0eaning of events and

.erfe-t/y fu/fi/ His b/essing on you as e// as on the fa0i/y of Ya5@ub as He fu/fi//ed it .erfe-t/y

before u.on your forebears1 Ibrahi0 and Isha@" &ost -ertain/y your ord is Bnoing1 3ise"6

(Surah Yusuf# >4)

The reason $hy his father $arned 4usuf ;as< not to tell his brothers about the dream lay in their

behaiour+ $hi,h failed to inspire any ,onfiden,e/ As a man of $isdom and per,eption+ 7rophet 4a*ub ;as< $as

a$are that his sons possessed the kind of ,hara,ter that &ae rise to strife and )ealousy/ .no$in& them as $ell as

he did+ he &uessed that they mi&ht $ell lay a trap for 4usuf ;as</ For that reason 7rophet 4a*ub ;as< $arned

4usuf ;as< of the enmity of satan and re,ommended that he be on his &uard/

The lesson to be dra$n from this is that Muslims need to be ,areful around people $ho so$ dis,ord and

mis,hief and people $ho are la? in matters of reli&ion+ and not to tell su,h people about pleasin& deelopments

or &ood future prospe,ts for the Muslims/ That is be,ause truly deout people are pleased $hen Muslims

re,eie a blessin&+ &ro$ stron&er or &enerally ,ome into a faourable position+ $hereas so$ers of mis,hief are

&reatly distressed by it/ 6in,e su,h people hae no $ish to see anythin& benefitin& the reli&ion and its belieers+

they try to preent su,h thin&s happenin& and een ,ollaborate $ith the enemies of the belieers in order to

brin& this about/ Allah des,ribes the behaiour of mis,hief8makers#

If good ha..ens to you it ga//s the0" If a 0isha. o--urs to you1 they say1 63e 0ade our

.re.arations in advan-e16 and they turn aay re?oi-ing" (Surat at4Taba# 7)



That is $hy su,h people should not be told of pleasin& and auspi,ious deelopments re&ardin& Muslims

before they a,tually happen+ and that is $hy people of that type should be treated $ith &reat ,aution/ 7rophet

4a*ubs $arnin& to his son 4usuf ;as< is one ,lear e?ample of this/



THE TRAP SET FOR PROPHET

YUSUF (as) +Y HIS +ROTHERS

7rophet 4a*ub ;as< $as ri&ht to $arn his son/ The other brothers $ere )ealous of him and his youn&est brother/ This eny burned so fier,ely $ithin them that it led them to lay a trap for 4usuf ;as</ This is yet another

indi,ation that the behaiour of 4usufs brothers $as far remoed from the moral alues of 5slam and that they

$ere failin& to display the ,hara,ter of true belieers/ The trap they set and $hat they did to 7rophet 4usuf ;as<

are related in the Quran#

3hen they de-/ared1 63hy9 Yusuf and his brother are dearer to our father than e are

a/though e -onstitute a .oerfu/ grou." Our father is -/ear/y 0a!ing a 0ista!e" Bi// Yusuf or

e;.e/ hi0 to so0e /and so that your father i// /oo! to you a/one and then you -an be .eo./e

ho do right"6 (Surah Yusuf# 84:)

As appears *uite ,learly from these erses+ eny $as the prin,iple motiation behind the trap that 4usufs

brothers laid for him/ 5t $as the thou&ht that their father loed 4usuf ;as< and his brother more $hi,h led them

to this )ealousy/ They $anted a loe dire,ted only to$ards themseles+ and thou&ht+ be,ause of their numbers

and the $ay that they en,oura&ed one another+ that they had a &reater ri&ht to that loe/

This is ,learly a most t$isted $ay of thinkin&/ A,,ordin& to the Quran+ the real measure of a belieers

loe is the de&ree to $hi,h it is motiated by od ,on,siousness/ hoeer is most ,ons,ious of Allah has most

fear of (im and s,rupulously remains $ithin the limits of behaiour set by (im/ (en,e+ the people they loe the

most are those $ho e?hibit the most upri&ht moral alues/ That is the belieers ,on,ept of loe/ 5t is eident

that 7rophet 4a*ub ;as< adopted that same ,riterion $hen &iin& loe to his sons/ 5t is perfe,tly natural that

sin,e 7rophet 4usuf ;as< $as more od fearin& and possessed hi&her moral alues than his other sons he should

hae loed him most/ (o$eer+ sin,e 7rophet 4usufs brothers ;as< did not share that perspe,tie they $ere

unable to understand the loe their father felt for 4usuf ;as< and their youn&est brother/ This is an important

indi,ator of ho$ far their ,hara,ters had deiated from their reli&ion/

Another aspe,t of their behaiour that is $orthy of note is the disrespe,tful $ay they treated their father/

Despite their father bein& a ,hosen prophet and a man of superior intelli&en,e and understandin&+ they ,laimed

that their father $as !,learly makin& a mistake! be,ause of his loe for 4usuf ;as< and his brother/ This

impuden,e to$ards a prophet sho$s )ust ho$ $eak their faith $as/ Furthermore+ the $ay they attempted to kill7rophet 4usuf ;as< is proof a&ain of the $eakness of their faith and their mis,hief8makin& natures/ 5t is *uite

eident that nobody $ho fears Allah+ $ho beliees he $ill hae to a,,ount for his a,tions in the hereafter+ and

$ho kno$s that Allah sees and hears him at eery moment ,ould eer faour takin& su,h a ,ourse of a,tion+ and

$ould neer een ,onsider it for a moment/ 4et in order to make their father loe them or to satisfy their

feelin&s of )ealousy+ these men belieed the ans$er $as to kill 7rophet 4usuf ;as< or abandon him some$here

on the road/



.illin& is in any ,ase a sin+ and abandonin& a youn& ,hild by the roadside is a $i,ked a,tion/ 7eople $ho

,ould een ,onsider doin& su,h a thin& ,learly hae no ,ons,ien,e or sense of ,ompassion/ 7rophet 4usufs

brothers ;as< $ere therefore+ ,ruel and ruthless/

Their thou&ht pro,esses $ere also totally defe,tie/ They hoped that after ,ommittin& su,h a sin and

doin& su,h a $i,ked thin& to 4usuf ;as< they ,ould still remain one of those !$ho do ri&ht/! f ,ourse if

someone truly $ishes Allah to for&ie him after he has trans&ressed he may still hope to amend his $ays and be

one of the od fearin&/ (o$eer+ these men hoped to remain one of the od fearin& een in the full kno$led&e

that their a,tions $ere $ron&/ This is another pie,e of eiden,e that they la,ked the po$er of reason and the

,hara,ter of the true belieer/

5t ,an be seen in the ,ontinuation of the erse that in moments of e?treme peril Allah assisted 7rophet

4usuf ;as<+ inspirin& his brothers to thro$ him do$n a $ell instead of murderin& him#

One of the0 said1 6,o not ta!e Yusuf5s /ife but thro hi0 to the botto0 of the e//1 so

that so0e trave//ers 0ay dis-over hi01 if this is so0ething that you have to do"6 (Surah Yusuf#2)

As $e hae seen+ no matter $hat plans they ,ame up $ith re&ardin& 7rophet 4usuf ;as< and no matter

$hat traps they laid for him+ the prophet $as al$ays sub)e,t to the fate that Allah had set out for him/ "obody

,an eer th$art the destiny he has been apportioned/ Allah had shaped the destiny of 7rophet 4usuf ;as< before

he $as een born+ and the prophet e?perien,ed that destiny in e?a,tly the $ay that Allah had set it out/

e must be a$are at this point that it $as not the brother $ho enabled 4usuf ;as< to surie by su&&estin&

they thro$ him do$n a $ell+ but that it $as Allah ho preented his death/ (ad Allah so $ished+ (e mi&ht

neer hae &ien that brother the idea of thro$in& 4usuf ;as< do$n the $ell/ (o$eer+ it $as $ritten as 7rophet4usufs destiny that they should hae planned to murder him but then dropped him do$n the $ell instead/ That

$as $hy this brother thou&ht of the idea/ The ,ommon notion of someone ,heatin& their fate is out of the

*uestion/ 7rophet 4usufs fate ;as< had been determined do$n to the finest detail/ The fa,t they did not kill him

did not result from the fa,t their plan had &one $ron&+ but rather that Allah had planned other$ise ri&ht from the

start/

5n fa,t+ Allah had reealed that plan to him in his dream $hen he $as still a ,hild/ The life of 7rophet

4usuf ;as< then unfolded in su,h a manner as to ,onfirm the era,ity of that dream/ Allah may sometimes &ie

,ertain of (is serants indi,ations re&ardin& the future/ (e reealed to the 7rophet Muhammed ;saas< in a

dream that he $ould ,apture Me,,a and &o on a pil&rima&e there $ith the faithful in ,omplete safety/ The erse

in *uestion reads#

A//ah has -onfir0ed His &essenger5s vision ith truth#6You i// enter the Baaba in

safety1 A//ah i//ing1 shaving your heads and -utting your hair ithout any fear"6 He !ne

hat you did not !no and ordained1 in ./a-e of this1 an i00inent vi-tory" (Surat a/4Fath# '$)



The key to understandin& Allahs ability to reeal the hitherto !unkno$n! $ith eents transpirin& in

e?a,tly the $ay (e reealed them+ is to appre,iate that eerythin& that is unkno$n to us has already taken pla,e

in the timeless presen,e of Allah + and is already oer and done $ith/ The !unkno$n! applies to human bein&s/

5t is Allah+ ho is un,onfined by time and spa,e+ ho ,reates and kno$s eerythin&/ (e has ,reated all of time

and all of history as a sin&le instant/

e must not for&et this truth as $e moe on to ,onsider the ne?t part of 7rophet 4usufs ;as< life story/

'erythin& that happens does so in line $ith the $ill of Allah+ and for belieers there is &ood in eerythin& that

takes pla,e/ Follo$in& eery diffi,ulty and tribulation re*uirin& patien,e+ Allah &ies $ell8bein& and blessin&s

in this $orld as $ell as re,ompense in the hereafter/ For that reason+ eents that appear to be !eil! from the

outside+ su,h as bein& enslaed+ thro$n into prison and slandered+ are a,tually all auspi,ious for belieers/

THE SY PA% OF THE +ROTHERS

5n the Quran+ Allah reeals that 7rophet 4usuf ;as<s brothers ,on,o,ted a ,unnin& plan a&ainst him+ one

$hi,h they then set in motion/ 5n order to make their plan a reality they first asked their father+ 7rophet 4a*ub

;as<+ to send 4usuf ;as< alon& $ith them and then set about ,onin,in& him+ een thou&h they $ere a$are that

he distrusted them#

They said1 6Our Father9 3hat is rong ith you that you refuse to trust us ith Yusuf hen in

truth e on/y ish hi0 e//< 3hy don5t you send hi0 out ith us to0orro so he -an en?oy hi0se/f and

./ay about< A// of us i// 0a!e sure that he is safe"6 (Surah Yusuf# 2242')

As ,an be seen from the $ay the erse is e?pressed+ their father $as relu,tant to send 7rophet 4usuf ;as<

alon& $ith them and een allo$ed them to sense his la,k of trust in them+ puttin& them strai&hta$ay on the

defensie/ They maintained that they $anted only $hat $as &ood for 4usuf ;as</ The fa,t that they $ere able to

tell su,h a lie so easily $hile preparin& to kill him or abandon him do$n a $ell+ is eiden,e that mis,hief8

makin& people hae no diffi,ulty in lyin&/ 5n fa,t+ they ,ontinued lyin&+ sayin& that they $anted 4usuf ;as< to

a,,ompany them for his o$n en)oyment/ They also promised to prote,t and keep an eye on him/ Another matter

$orthy of ,lose attention here is the $ay that mis,hief8makers al$ays try to portray themseles as $ell8

intentioned/ The $ay they ,laimed they $anted $hat $as best for 4usuf ;as<+ &iin& the impression they $ere

thinkin& solely of his o$n &ood+ $as part of their ,unnin& natures/ (o$eer+ 7rophet 4a*ub ;as< $as a

per,eptie and $ise indiidual and he ,ould ,learly see the untrust$orthy nature of their ,hara,ters#



He said1 6It grieves 0e to /et hi0 go ith you I fear a o/f 0ight -o0e and eat hi0 u.

hi/e you are heed/ess1 not attending hi0"6 They said1 6If a o/f does -o0e and eat hi0 u.

hen together e 0a!e u. a .oerfu/ grou. in that -ase e ou/d tru/y be in /oss96 (Surah

Yusuf# 242>)

5t $as be,ause 7rophet 4a*ub ;as< did not trust his sons and &uessed that they $ould $ron& 4usuf ;as<

that he e?pressed these mis&iin&s/ (e &uessed that they $ould do harm to 4usuf ;as< and then ,ome ba,k to

him after hain& prepared some form of e?,use/ They fier,ely opposed this idea and tried to ,onin,e him that

nothin& of the sort $ould happen/ This is another te,hni*ue that people $ith mis,hief8makin& ,hara,ters

fre*uently resort to/ 5n fa,t+ their insin,erity emer&es in the ne?t part of the story from the $ords they spoke#

That night they -a0e ba-! to their father in tears1 saying1 6Father1 e ent out to run a

ra-e and /eft Yusuf together ith our things and then a o/f a..eared and ate hi0 u. but you

are never going to be/ieve us no1 not even though e rea//y te// the truth"6 (Surah Yusuf# 24

2$)

As ,an be seen+ the ,ourse of eents $as )ust as 7rophet 4a*ub ;as< had e?pe,ted/ The behaiour of

4usufs brothers ,onfirmed the ,orre,tness of the doubts their father felt re&ardin& them/ The fa,t they ,ame

$eepin& $as a ,lear si&n of the ,orruptness of their behaiour/ The fa,t is that su,h a $eak attitude is one that

no belieer ,ould eer a,,ept/ 6in,e belieers kno$ that there is &ood and auspi,iousness in eerythin&+ they

neer fall into the $eakness of lamentin& or ,omplainin&+ no matter $hat may befall them/

Moreoer+ the lamentation en&a&ed in by 4usufs brothers $as of the kind that those of a hypo,riti,al

,hara,ter employ/ -sin& tears as a $eapon to de,eie the other side is one of the mis,hief8makers ,unnin&

te,hni*ues/ 5n this $ay they try to make other people feel sorry for them and portray themseles as helpless/They try to &ie the impression that they are trust$orthy $hen they are really nothin& of the sort/ This is an

un,han&in& feature of the ,hara,ter of the mis,hief8maker do$n the a&es/ The fa,t is that 4usufs brothers felt

not the sli&htest t$in&e of ,ons,ien,e as they flun& their brother+ a small ,hild+ into the depths of the $ell+ yet

$hen the time ,ame to &ie an a,,ount of themseles they ,ame $eepin& into their fathers presen,e/ 5t is

obious that they $ere *uite insin,ere and that their tears $ere put on/

This situation is a means for belieers to &ain aluable insi&hts/ hen ,areful attention is paid to the lie

the brothers made up about 7rophet 4usuf ;as<+ the ,on,ern e?pressed by 7rophet 4a*ub ;as< is perfe,tly

understandable/ (is sons had ,ome $ith e?,uses+ )ust as he himself had said/ 7rophet 4a*ub ;as< had ,learly

e?pressed his ,on,erns in his earlier $ords+ sayin& that he $as afraid of 4usuf ;as< bein& eaten by a $olf/ (is

sons+ true to the ,hara,ter of mis,hief8makers+ in,orporated that ,on,ern into the lie they told to their father

after thro$in& 4usuf ;as< do$n the $ell/ They thou&ht that their father mi&ht thus be more likely to beliee

them/ The lesson that belieers need to dra$ from this story is to aoid e?pressin& their sin,ere doubts or

,on,erns $ithin earshot of mis,hief8makers/ This is be,ause+ as $e hae seen in this e?ample+ they mi&ht use

the belieers sin,ere $ords a&ainst them/

As ,an be seen from the ,ontinuation of the erse+ they $ere a,tually a$are that their father did not

beliee them/ This situation results from a state of mind that applies not )ust to 7rophet 4usufs brothers+ but to



eeryone of a hypo,riti,al nature/ Those $ho set snares for belieers feel themseles in a permanent state of

&uilt/ They ,anKt help thinkin& about their a,tions+ and een mentionin& them/ They use ,onstru,tions su,h as+

!4ou $ill neer beliee us een thou&h $e are really tellin& the truth+! $hi,h no honest person $ould eer

resort to/ This makes their la,k of self8,onfiden,e perfe,tly ,lear+ $hi,h in turn stems from their inability to

display the ,hara,ter and moral alues of the belieer/ 5n the Quran Allah &ies an e?ample of the mis,hief8

makers false and e?a&&erated $ay of speakin&#

3hen the hy.o-rites -o0e to you they say1 63e bear itness that you are indeed the

&essenger of A//ah"6 A//ah !nos that you are indeed His &essenger and A//ah bears itness

that the hy.o-rites are -ertain/y /iars" They have 0ade their oaths into a -/oa! and barred the

3ay of A//ah" 3hat they have done is tru/y evi/" (Surat a/4&unafi@un# 24')

As $e hae seen+ a method of self8defen,e for mis,hief8makers is to attempt to !make their oaths into a

,loak+! in other $ords s$earin& somethin& is true $hen it is a,tually false/ Belieers+ on the other hand+ trust

one anothers $ords and neer feel any doubt/ Furthermore+ mis,hief8makers are unable to do belieers any

harm+ een if they ima&ine that they hae de,eied those belieers/ Allah des,ribes their situation in this erse#

A0ong the .eo./e there are so0e ho say1 63e be/ieve in A//ah and the ast ,ay16 hen

they are not be/ievers" They thin! they de-eive A//ah and those ho be/ieve" They de-eive no

one but the0se/ves but they are not aare of it" (Surat a/4+a@ara# 842)

THE +ROTHERS PROLI,E

FASE ELI,E%*E

7rophet 4usufs brothers $ere+ in fa,t+ perfe,tly $ell a$are that they $ere not in the least bit ,redible/

That $as $hy they produ,ed false eiden,e+ they $ere hopin& that it mi&ht make them seem more ,onin,in&/

They ,oered 4usufs shirt in blood and took it to their father+ tryin& to &ie the impression that he $as a,tually

dead/

This in,ident is an indi,ation that those $ho lay traps for Muslims are also ,apable of produ,in& falsified

eiden,e in furtheran,e of their ,onspira,ies/ 5n the li&ht of the need to be a$are of and prepared for su,hmethods+ it is essential to e?amine the proposed !eiden,e! ery ,arefully sin,e Allah has stipulated#

You ho be/ieve9 If a deviator brings you a re.ort1 6s-rutiniMe it -arefu//y6""" (Surat a/4

Hu?urat# )



(o$eer+ 7rophet 4a*ub ;as< ery definitely refused to beliee them+ realised $hat they $ere up to and

,learly stated that it $as all a lie $hi,h they had prepared#

They then .rodu-ed his shirt ith fa/se b/ood on it" He said1 6It is 0ere/y that your /oer

se/ves have suggested so0ething to you hi-h you didD 6 (Surah Yusuf# 28)

By tellin& his sons that their lo$er seles had de,eied them and led them to take su,h a,tions+ 7rophet

4a*ub ;as< $as dra$in& attention to the fa,t that people ,an indeed do ery terrible thin&s if they follo$ the

in,linations of their desires+ that bodily appetites are de,eptie and that all su,h eils stem from peoples

follo$in& those appetites/ This is another fa,t that belieers need to ,onsider ery deeply/ 'arthly desires lead

people to eil+ and eeryone needs to be ,autious and on &uard at all times+ listenin& to the oi,e of his

,ons,ien,e and not that of his lo$er self/ Furthermore+ another pie,e of $isdom that appears in this erse is that

mis,hief8makers are motiated by their lo$er seles/

ne of the most strikin& points here is the modest behaiour of 7rophet 4usuf ;as</ That behaiour is an

important e?ample of the $ay belieers must pla,e their faith solely in Allah and hae fortitude+ no matter $hat

,onditions they fa,e/ As $e hae seen+ 7rophet 4a*ub ;as< $as a,tually *uite $ell a$are that his sons had set a

trap for 4usuf ;as</ (o$eer+ behain& $ith enormous toleran,e and moderation+ he sou&ht help from Allah/

These $ords he spoke to his sons+ on,e a&ain reeal $hat a od fearin& and patient indiidual he $as#

JFor 0eK beauty /ies in shoing steadfastness" It is A//ah a/one 3ho is 0y He/. in fa-e

of the event that you des-ribe" (Surah Yusuf# 28)

PROPHET YUSUF (AS) IS THRO3% I%TO THE 3E

There is one most important matter that $e must not for&et as $e read about the eents in the life of

7rophet 4usuf ;as<Las he under$ent these eents he $as al$ays a$are that Allah $as by his side+ and that (e

heard and sa$ his brothers as they $ere settin& the trap for him/ Allah reassured 7rophet 4usuf ;as<#

+ut hen1 in fa-t1 they did go out ith hi0 and gathered a// together and agreed to .ut

hi0 at the botto0 of the e//1 3e then revea/ed to hi0 that# 6You i// infor0 the0 of this deed

they .er.etrate at a ti0e hen they are tota//y unaare"6 (Surah Yusuf# 27)



The aboe erse emphasises t$o further points/ The first is the $ay that his brothers ,ollaborated as they

thre$ 7rophet 4usuf ;as< into the $ell/ 7erhaps they ima&ined they ,ould assume )oint responsibility for the a,t

but their thinkin& $as ery mistaken/ %ather+ their behaiour merely proes that they shared a ,ommon la,k of

,ons,ien,e sin,e not one of them stood out a&ainst the ,ourse of a,tion they had taken/

ne may ,on,lude from this not only that troublemakers are ,apable of takin& or&anised a,tion a&ainst

belieers+ but that they also ,onstitute the perfe,t material for mass ,ommunal protests/

Moreoer+ it ,an be seen in the aboe erse that Allah assisted 7rophet 4usuf ;as< by means of (is

reelation+ &iin& him ne$s of the future een at $hat appeared to be his darkest hour/ This is in itself a mira,le/

ookin& at this from the point of ie$ of 7rophet 4usuf ;as<+ this $as a &reat blessin&/ %e,eiin& a reelation

from Allah $hen he $as about to be thro$n into the $ell and re,eiin& Allahs reassuran,e $as the &reatest help

and support that he ,ould possibly hae/ 5n other $ords+ ri&ht from the moment he $as thro$n into the $ell+

7rophet 4usuf ;as< kne$ by Allahs reelation to him that all their snares $ould ,ome to nothin&/ (e $as se,ure

and at pea,e be,ause of his trust in Allahs promise/

(o$eer+ it must not be for&otten that a sin,ere belieer al$ays pla,es himself in Allahs hands+ no matter$hat the diffi,ulties and tribulations he fa,es+ een if he is &ien no reelation+ and a,,epts $hateer happens/

That is be,ause Allah has informed the belieers that (e $ill al$ays be by their side#

""" A//ah i// not give the disbe/ievers any ay against the be/ievers" (Surat an4%isa5# 2>2)

"obody $ho sin,erely beliees in this promise of Allahs ,an eer be ,on,erned at the traps set by

mis,hief8makers and unbelieers/

The superior nature of 7rophet 4usuf ;as< stems from his moral alues and submission to the $ill ofAllah/ Althou&h he $as still a youn& ,hild+ he $as ery mature/ e need to ,onsider $hat bein& thro$n do$n a

$ell $ould really hae been like for su,h a small ,hild/ The erse speaks of him bein& thro$n into the depths of

the $ell+ $hi,h means that he $as some$here dark/ 5t $as a pla,e $here the threat of death $as ,lose+ and it

$as un,ertain $hether he $ould eer be found or not/ "either ,ould he kno$ $hat kind of people+ if any+ $ould

find him+ and $hether they $ould be &ood or bad/ 6omeone $ho la,ks submission to the $ill of Allah may hae

&reat diffi,ulties and be $ra,ked by doubts in su,h ,ir,umstan,es/ 4et despite all this+ 7rophet 4usuf ;as< $as

patient and submissie to the $ill of Allah/ This is a ,lear indi,ation of his superior ,ons,iousness/ 5t is also

obious from the fa,t that he $as tested in this $ay at su,h an early a&e meant that he $ould &ro$ up to be one

of the ,hosen ones+ sin,e only those $ho are sin,erely deoted to Allah and submit themseles to (is $ill ,an

pass su,h tests/

n the fa,e of it+ the ,ir,umstan,es in $hi,h 7rophet 4usuf ;as< found himself seemed truly terrifyin&/ (e

$as bein& put throu&h a diffi,ult trial/ (o$eer+ in the li&ht of the erse+ 6For tru/y ith hardshi. -o0es

ease"""6 (Surat a/4Inshirah# 7) Allah assisted him and made him a promise that ,omforted him and &ae him

pea,e and se,urity/



PROPHET YUSUF5S ES*APE

FRO& THE 3E

PROPHET YUSUF5s %E3 IFE (as)

The follo$in& erse informs us ho$ 7rophet 4usuf ;as< es,aped from the $ell#

So0e trave//ers -a0e that ay and then dis.at-hed their ater4draer ho /et his bu-!et

don" He said1 6ood nes for 0e1 I5ve found a boy96 They then hid hi0 aay a0ong theirgoods" A//ah !ne very e// hat they ere doing" (Surah Yusuf# 2:)

The moment 7rophet 4usuf ;as< $as thro$n into the $ell+ and the moment he $as res,ued from it+ $ere

both in,idents set out in his destiny/ "othin& happens outside ones predetermined destiny/ For that reason the

,araan that $ould ,ome past after 4usuf ;as< had been thro$n into the $ell+ its destination and the kind of

people in it had all been set out by the predetermination of Allah before the prophet ;as< $as een born/

Belieers $ho &rasp this important truth are al$ays submissie to the $ill of Allah be,ause of it/

As ,an be seen from this erse+ the &roup that found 7rophet 4usuf ;as< in the $ell and res,ued him

thou&ht that they $ould be able to sell him+ and re&arded him as a pie,e of mer,handise/ That $as be,ause thesystem of slaery $as then still prealent in '&ypt and the surroundin& area/ 7eople a,tiely en&a&ed in the

trade+ buyin& and sellin& ,hildren in parti,ular/ That $as $hy the people $ho found him had su,h ,ause to

,elebrate at the prospe,t of makin& ,ommer,ial &ain out of him/ (o$eer+ the ,ontinuation of the erse reeals

that they underestimated his alue and sold him on ,heaply#

They so/d hi0 for a .ittan-e1 a fe s0a// -oins1 -onsidering hi0 to be of /itt/e orth"

(Surah Yusuf# ')

There is a,tually &reat $isdom in this state of affairs/ 5f they had pla,ed a hi&h alue on him+ if they had

realised that he $as a ,hosen fi&ure+ a prophet+ they $ould hae $anted to harm him/ 6imilarly+ other

unbelieers $ho ,ame to hear of it $ould also $ish to do him $ron&/ The fa,t that they underestimated him and

sold him into slaery in e?pe,tation of a material profit a,tually $orked out in his faour/



The $isdom behind this episode in the life of 7rophet 4usuf ;as< lies in the $ay it indi,ates the &reat

benefit and prote,tion for the belieers that is hidden in the &eneral tenden,y of unbelieers to underestimate

them+ re&ardin& them as insi&nifi,ant and in,onse*uential/

There is another note$orthy point here/ As $e kno$+ 7rophet 4usuf ;as< $as kno$n for his e?traordinary

beauty/ 4et as $e hae seen+ this beauty had not yet be,ome apparent at the time he fell into the slae traders

hands/ They failed to see $hat a aluable indiidual he $as+ des,ribin& him merely as a !,hild/! That means that

Allah in (is $isdom had ,on,ealed his beauty at that time+ $hi,h $as yet another manifestation of (is help and

prote,tion/

A,,ordin& to the Quran+ 7rophet 4usuf ;as< $as found by the slae traders and sold to an '&yptian/ This

is related as follo$s#

The Egy.tian ho had bought hi0 to/d his ife1 6oo! after hi0 ith honour and

res.e-t" It5s .ossib/e he i// be of use to us or .erha.s e 0ight ado.t hi0 as a son"6 And thus

3e estab/ished Yusuf in the /and to tea-h hi0 the true 0eaning of events" A//ah is in -ontro/ ofHis affair" Hoever1 0ost of 0an!ind do not !no" (Surah Yusuf# '2)

By means of this '&yptian $ho bou&ht him+ Allah ensured that 7rophet 4usuf ;as< $as prote,ted+ $ell

,ared for and allo$ed to &ro$ up settled in '&ypt/ (is pur,haser entrusted him to his $ife in a ery kind and

,ompassionate manner+ adisin& her to take &ood ,are of him/ A,tually+ they thou&ht that 4usuf ;as< ,ould be

ery useful to them and een thou&ht of adoptin& him/ This is still further eiden,e of Allahs help+ support and

loe and ,ompassion for the prophet ;as</ Allah res,ued him from the perils of the $ell+ settled him in a

faourable pla,e and made '&ypt his home/ All of these thin&s $ere blessin&s from Allah/

Furthermore+ Allah &ae 7rophet 4usuf ;as< kno$led&e+ tea,hin& him to interpret peoples $ords/ There isno doubt that this is a &reat ability+ and at the same time a blessin&+ $hi,h Allah ,onfers on su,h of (is serants

as (e ,hooses/ The erse ,on,erned states#

He gives isdo0 to hoever He i//s and he ho has been given isdo0 has been given

great good(Surat a/4+a@ara# ':)

HE IS SA%,ERE,

3HE% HE REA*HES &ATURITY



Thus it $as that 7rophet 4usuf ;as< be&an to lie $ith the '&yptian+ Ai/ As $ell as tea,hin& him to

interpret peoples $ords+ Allah also &ae him )ud&ement and kno$led&e $hen he rea,hed maturity/ The

)ud&ement referred to in the releant erse is the ability to rea,h a )ust de,ision ,ompatible $ith the stri,tures of

Allah/ .no$led&e+ on the other hand+ may be the kno$led&e of learnin& or else perhaps the ability to per,eie

the inner aspe,ts of thin&s ;Allah kno$s best+ of ,ourse</ These are all indi,ations that Allah had sin&led him

out for his upri&ht behaiour and blessed him/ This truth is des,ribed in the Quran as follo$s#

And then hen he be-a0e a fu//4gron 0an1 3e gave hi0 !no/edge and right ?udge0ent

too" That is ho 3e reard a// doers of good" (Surah Yusuf# '')

(o$eer+ $hen 7rophet 4usuf ;as< rea,hed maturity+ the lady of the house he lied in+ Ais $ife+

$anted to sedu,e him/ A suitable enironment $as prepared to that end+ all the doors $ere ti&htly lo,ked and an

improper su&&estion made to the prophet ;as</ (is response in these ,ir,umstan,es is a model of irtuous

,ondu,t for all belieers to aspire to/

First and foremost+ althou&h the $oman desired him+ he sou&ht refu&e in Allah rather than ,ommit su,h

an u&ly sin+ $hi,h $ould hae been a iolation of Allahs san,tions/ (e then behaed in a loyal and ,iilised

manner+ remindin& the $oman of Ai and sayin& that he had looked after him and treated him $ell/ 5n this $ay+

he made it absolutely ,lear that he ,ould ,ommit no su,h a,t of disloyalty to Ai/ 5mmediately after that he

stated that the $ron&doers ,ould not hope for salation and that this $ould be ,ruel behaiour/ The Quran

relates the episode as follo$s#

The o0an hose house it as anted to sedu-e hi0" She barred the doors and said16*o0e over here96 He said1 6A//ah is 0y refuge9 He is 0y ord and has been good to 0e ith

here I /ive" Those ho do rong i// sure/y not su--eed"6 She anted hi0 and he ou/d have

anted her1 had he not seen the -/ear .roof of his ord" That ha..ened so 3e 0ight avert fro0

hi0 a// evi/ and /ust" He as Our -hosen servant" (Surah Yusuf# '4'>)

As is ,lear from the aboe erses+ 7rophet 4usuf ;as< kne$ that adultery $as a sin in the si&ht of Allah/

(e therefore aoided trans&ressin& and tried to es,ape from the $oman/ The $ay that Allah indi,ates that he

$ould hae $anted her+ ,ontains a ery important se,ret re&ardin& this parti,ular test/ 5t is possible for a

belieers lo$er self to turn in the dire,tion of somethin& that is sinful a,,ordin& to his reli&ion/ The importantthin& is for the belieer to refuse to submit to that desire and to demonstrate the determination not to &o beyond

the limits Allah set/ There $ould hae been no test if he had had no physi,al desires/ The subse*uent eents are

related in the follo$in& erses#



They ra-ed to the door" She tore his shirt at the ba-!" They 0et her husband by the door"

She said1 6Ho shou/d a 0an hose intention as to har0 your fa0i/y be .unished for hat he

did e;-e.t ith .rison or .ainfu/ .unish0ent<6 (Surah Yusuf# '7)

Follo$in& this in,ident+ the $oman be&an slanderin& 7rophet 4usuf ;as<+ despite his irtuous behaiourand aoidan,e of adultery/ 'en thou&h he $as ,ompletely inno,ent+ she told her husband+ the iier+ that 4usuf

;as< had approa,hed her $ith eil intentions+ demandin& that he either be thro$n into prison or else suffer

torture/ This is a ,lear indi,ation that the $oman had no fear of Allah and possessed a ,ruel streak/ The

improper su&&estion she made to 4usuf ;as< $as in any ,ase the most important indi,ation of her ,orrupt nature/

The $ay that she made these false alle&ations and $anted him to be punished+ despite his inno,en,e+ $as

simply an e?pression of that fundamental ,orruptness/ 7rophet 4usuf ;as< responded in this $ay#

He said1 6It as she ho tried to sedu-e 0e"6 A itness fro0 her .eo./e then de-/ared1 6If

his shirt is torn in front1 she s.ea!s the truth and he has -/ear/y to/d a sha0e/ess /ie" If his shirt

is torn at the ba-!1 then she has /ied and he has -/ear/y to/d the si0./e truth"6 (Surah Yusuf#

'4'$)

5n this situation+ the fa,t that the $oman had torn the ba,k of 7rophet 4usufs shirt is eiden,e that he had

fled in the dire,tion of the door+ $ith the $oman ,hasin& after him/ A,,ordin& to the erses+ the prophets

inno,en,e had been proen#

He sa the shirt torn at the ba-! and said1 6The sour-e of this is o0en5s deviousness"

3ithout a doubt your gui/e is very great" Yusuf1 ignore a// this1 and you1 0y ife1 shou/d as!forgiveness for your evi/ a-t" There is no doubt that you are in the rong"6 (Surah Yusuf# '84

':)

Ai realised that 7rophet 4usuf ;as< $as inno,ent and said that this $as all a tri,k of his $ifes/ (is

$ords+ as related in the aboe erses+ are eiden,e that Ai had more ,ons,ien,e than his $ife/ 4et the in,ident

did not end there/ The subse*uent deelopments are related in the Quran#

So0e -ity o0en said1 6The governor6s ife so/i-ited her s/ave" He5s fired her heart ith

/ove" 3e see that she5s the one to b/a0e"6 (Surah Yusuf# )

As $e see+ the in,ident spread amon& the $omen of the ,ity/ The $ay that attention is dra$n to the

$omen in the erse may be intended to sho$ ho$ i&norant peopleKs la,k of moral irtues &oes hand in hand

$ith either a &ossipin& or mis,hief8makin& nature/ ;Allah kno$s best+ of ,ourse/<



The $omen in the ,ity then be&an to speak a&ainst the iiers $ife+ ,ondemnin& her a,tions/ They

realised that the &uilty party $as not 7rophet 4usuf ;as< but Ais $ife+ $ho $as made uneasy by the ,riti,ism

of her/ 5n fa,t+ people $ho i&nore the &ood pleasure of Allah and aim to please other people instead+ are the

most fearful of bein& belittled in the publi, eye and spoilin& their ima&e/ ne of the thin&s these people+ $ho

hae no fear of Allah are a,tually most afraid of+ is that the thin&s they do in se,ret are dis,oered by others/

That $as the position Ais $ife found herself in/

hen AiKs $ife realised that she had be,ome the tar&et of &ossipin& $omen she prepared a trap for

them/ The aim here $as to sho$ that she $as not entirely to be blamed for su,,umbin& to her immoral ur&es

$ith respe,t to 7rophet 4usuf ;as<+ be,ause he $as su,h an e?traordinarily beautiful man/ 5ndeed+ the other

$omen $ere amaed at 7rophet 4usufs beauty#

+ut hen she heard of their 0a/i-ious ta/!1 she sent for the0 and 0ade a su0.tuous 0ea/

and then she gave a !nife to ea-h of the0" She said Jto YusufK1 6o out to the0"6 3hen they

sa hi01 they ere a0aMed by hi0 and -ut their hands" They said1 6A//ah .reserve us9 This isno 0an" 3hat -an this be but a nob/e ange/ here96 (Surah Yusuf# 2)

As the aboe erse sho$s+ the beauty of 7rophet 4usuf reminded the $omen of Allah+ and had no ,hoi,e

but to ,all upon (im spontaneously in the fa,e of su,h loeliness/ They re&arded his beauty as somethin&

superhuman and een ,laimed that he $as an an&el/ 5f $e re,all+ Allah had hidden 7rophet 4usufs strikin&

beauty $hen he $as a ,hild+ thus prote,tin& him ;as</ As time passed+ ho$eer+ and 7rophet 4usuf ;as< rea,hed

maturity+ that beauty be&an to attra,t ,onsiderable attention/ There is ery definitely &reat $isdom ,on,ealed

$ithin ea,h one of these details/ The ,ontinuation of the story reeals $hat took pla,e ne?t#

She said1 6You see9 It5s hi0 you b/a0ed 0e for" I tried sedu-ing hi0 but he refused" If he

does not do hat I order hi01 he i// be .ut in .rison and brought /o"6 (Surah Yusuf# ')

As $e ,an see+ the $oman openly ,onfessed her &uilt and admitted that 7rophet 4usuf ;as< had $anted to

prote,t his ,hastity/ 4et she also repeated that same u&ly proposition in front of a lar&e &roup of people+

,ommandin& 7rophet 4usuf ;as< to &o alon& $ith her+ and threatened him $ith prison and publi, humiliation if

he refused to ,omply/ 5t ,an be seen from this )ust ho$ ,ruel and bereft of moral inte&rity this $oman $as/ This

is of ,ourse a most astonishin& situation/ Maybe it $as the $omans ,onfiden,e in her position in '&ypt+ in her

$ealth+ and the fa,t that 7rophet 4usuf ;as< $as her slae+ that impelled her to ,ommit this sin/ This $as a mostdepraed su&&estion+ and Ais $ife had no ,ompun,tion about repeatin& it in front of eeryone present/ This is

proof both of her o$n la,k of reli&ious alues and of the other $omens looseness in reli&ious matters/ 5n the

same $ay that no deout $oman ,ould eer embark on su,h a trans&ression+ so no deout $oman ,ould eer

stand by and $at,h $hile somethin& of that sort happened/ Moreoer+ the $omen des,ribed in the story

remained silent in the fa,e of the threats uttered by the iiers $ife and turned a blind eye to her u&ly a,tions/



The Quran also relates ho$ Ai raised no ob)e,tion to 7rophet 4usuf ;as< bein& thro$n into the

dun&eon+ een thou&h he had seen all the eiden,e/ 5n the same $ay his $ife turned a blind eye to 4usufs years

of imprisonment ;as</ As ,an be seen from this e?ample+ non8belieers al$ays support people of a similar frame

of mind+ and are able to sit ba,k and $at,h and remain silent $hile eil plans are hat,hed and set in motion/ e

see ho$ the ,ity $omen in the story preferred to remain silent+ thus makin& them a,,ompli,es in the plot/ They

did not een support 7rophet 4usuf ;as< $hen Ais $ife ,onfessed+ but sat ba,k and $at,hed as a irtuous man

$as thro$n into &aol/

Another note$orthy element here is 7rophet 4usufs sin,erity/ (e immediately sou&ht refu&e in Allah and

sin,erely opened his heart to (im and be&&ed for help/ reat sin,erity and purity of heart are e?emplified by his

behaiour#

He said1 6&y ord1 the .rison is .referab/e to 0e than hat they -a// on 0e to do" Un/ess

You turn their gui/e aay fro0 0e1 it 0ay e// be that I i// fa// for the0 and so be-o0e a 0an

of ignoran-e"6 His ord re./ied to hi0 and turned aay fro0 hi0 their fe0a/e gui/e anddeviousness" He is the One 3ho Hears1 the One 3ho Bnos" (Surah Yusuf# 4>)

The most strikin& aspe,t of this part of the story is the $omens resort to settin& traps/ ne of the lessons

to be dra$n from this episode is that belieers need to be on their &uard a&ainst i&norant $omen in su,h

matters/ 6in,e they are unmindful of $hat is la$ful and unla$ful and are una$are of the bounds Allah set for

arious reasons+ they are liable to trans&ress in order to satisfy their prideJ sometimes from submission to their

physi,al desires and sometimes from an intention to pla,e belieers in a diffi,ult position/ 6u,h $omen ,an

sometimes lay snares for male belieers+ but $e must make it ,lear+ ho$eer+ that $e are not referrin& to all

$omen here+ only i&norant ones $ith no fear of Allah/

THE I%%O*E%T YUSUF (AS) IS THRO3% I%TO A ,U%EO%

As $e hae already seen+ the $ife of Ai admitted in front of the $omen of the ,ity that it $as she $ho

had had desi&ns on 7rophet 4usuf ;as< and that he had re)e,ted her/ Ai $as of the same opinion+ remindin& his

$ife that she $as a sinner $ho needed to be& Allah for for&ieness/ 5n other $ords+ eeryone $ho $itnessed or

heard about these eents kne$ that 7rophet 4usuf ;as< $as inno,ent and a i,tim of the $omans s,hemin&

$ays/ Despite that ho$eer+ they ,ame to a de,ision deoid of all ,ons,ien,e and thre$ 7rophet 4usuf ;as< into

a dun&eon#

Then1 after they had seen the Signs1 they thought that they shou/d sti// i0.rison hi0 for a

ti0e" (Surah Yusuf# 7)



The most important point here is that they $ere able to thro$ a ,ompletely inno,ent person into prison/

hat emer&es from this is that the system that preailed in that so,iety at that time $as not one of )usti,e+ but

one in $hi,h mi&ht $as re&arded as ri&ht/ Moreoer+ the fa,t that they $ere able to imprison someone $ho $as

entirely &uiltless and $hom the eiden,e sho$ed to be ,ompletely inno,ent+ demonstrates that theirs $as a le&al

system that they $ere able to manipulate at $ill in their o$n interests/

This is part of the immutable pattern of Allah J unbelieers+ espe,ially those $ho re)e,t (is messen&ers+

al$ays seek to imprison and pla,e obsta,les in the $ay of belieers/ The same thin& happened in the time of our

7rophet+ Muhammad ;saas</ Allah des,ribes this truth in these terms#

3hen those ho disbe/ieve ere ./otting against you to i0.rison you or !i// you or e;.e/

you# they ere ./otting and A//ah as ./otting1 but A//ah is the +est of P/otters" (Surat a/4

Anfa/# )

As ,an be seen+ this situation that Muslims and the messen&ers of Allah hae fa,ed in eery a&e $as also

infli,ted on 7rophet 4usuf ;as</ (ad 7rophet 4usuf ;as< not been a Muslim+ and had he bo$ed his head to their

superstitious and morally de&enerate system+ then they $ould not hae been so hostile to$ards him+ and $ould

een hae turned a blind eye had he ,ommitted a ,rime/ (o$eer+ the main reason for their enmity to$ards him

$as the fa,t that he $as an imma,ulate Muslim $ho alued aboe all else the &ood pleasure of Allah+ and firm

adheren,e to (is ,ommandments and prohibitions/ As $e are told in seeral Qurani, erses+ people far

remoed from the reli&ion hae al$ays harboured a similar hostility to$ards belieers/

5n the same $ay that the thro$in& of the inno,ent 7rophet 4usuf ;as< into the dun&eon sho$s $hat an

un)ust le&al system preailed in '&ypt+ it also indi,ates the moral de&eneration that $as present in so,iety as a

$hole at the time/

6A POTTI% +EO%S

TO AAH6

6uperfi,ially+ the eents $e hae so far des,ribed mi&ht be re&arded as !disasters! e?perien,ed by

7rophet 4usuf ;as</ A look at the heart of the matter+ ho$eer+ sho$s that it $as Allah $ho brou&ht all of thisabout and ordered eents/ As $e stated earlier+ these in,idents $ere all part of 7rophet 4usufs predetermined

destiny+ and $ere all hi&hly auspi,ious for him ;as</ 5ndeed+ someone $ho under&oes su,h a test as bein&

inno,ently imprisoned and yet remains patient and submissie to the $ill of Allah under su,h ,onditions+ is

someone $ho possesses true od ,on,siousness/ 5t is ,lear that su,h a person $ill &ain the loe and &ood

pleasure of Allah / From that point of ie$+ 7rophet 4usufs imprisonment $as ery far from bein& an eil thin&

or a tra&edyJ it $as+ on the ,ontrary+ a most positie o,,urren,e/



Furthermore+ this story dra$s attention to the $ay that unbelieers or mis,hief8makers ,ome to&ether to

set traps for belieers/ These people+ ho$eer+ as $e hae already made ,lear+ ,an neer a,tually harm true

belieers/ There is a trap set $ithin the all en,ompassin& s,heme of Allah $hi,h surrounds the traps they set for

others/ As they lay their snares+ Allah hears and kno$s eerythin& they say+ their de,isions and innermost

feelin&s+ do$n to the finest detail/ 5n fa,t+ the fa,t that they $ill set snares for belieers $as already enshrined in

their destinies lon& before they $ere een born/ Allah had also determined in their destinies those eents that

$ould brin& their traps to nothin&/ For that reason+ eery trap set for belieers ,omes into bein& as a failure/

Allah reeals this se,ret in the Quran#

Those before the0 ./otted but a// ./otting be/ongs to A//ah" He !nos hat ea-h se/f

earns1 and the disbe/iever i// soon !no ho has the U/ti0ate Abode" (Surat ar4Rad# >')

They -on-o-ted their ./ots1 but their ./ots ere ith A//ah1 even if they ere su-h as to

0a!e the 0ountains vanish" ,o not i0agine that A//ah i// brea! His .ro0ise to His

&essengers" A//ah is A/0ighty1 E;a-tor of Revenge" (Surah Ibrahi0# >4>$)

Thus it is that belieers are submissie to the $ill of Allah $hen they en,ounter su,h situations+ and

realise that the traps laid for them hae already been neutralised/ "o matter ho$ po$erful the snare set for them

they al$ays respond ,almly and moderately/ This stems from their trust in Allah and their belief in (is Books

and (is Messen&ers/ Therefore+ it is a se,ret pe,uliar to belieers+ sin,e it is impossible for people $ho do not

beliee and $ho lie their lies far remoed from reli&ion+ to en)oy su,h inner ,alm/



YUSUF5S ,AYS I% THE ,U%EO% (as)

THE PROPHET YUSUF (AS) A%, HIS *E&ATES

The Quran informs us that t$o other youn& men $ere thro$n into the dun&eon alon& $ith 7rophet 4usuf

;as<+ and that they asked him to interpret their dreams#

To servants entered .rison a/ong ith hi0" One said1 6I drea0t that I as .ressing

gra.es"6 The other said1 6I drea0t I -arried bread u.on 0y head and birds ere eating it" Te//

us the true 0eaning of these drea0s" 3e see that you5re one of the righteous"6 (Surah Yusuf#

)

5t $ill be re,alled that Allah had tau&ht 7rophet 4usuf ;as< to interpret peoples $ords/ That $as $hy his

,ellmates asked him to interpret their dreams/ ne point is $orthy of note here# (o$ did they kno$ that

7rophet 4usuf ;as< possessed su,h kno$led&e and $isdomH

The statement in the ne?t part of the erse sho$s the ans$er to this *uestionJ the others in the dun&eon

said that they sa$ him as 6one of the righteous"6 This sho$s that throu&hout his time in prison 7rophet 4usuf

;as< behaed like a true belieer+ $hi,h influen,ed the people around him/ 5t appears that 7rophet 4usufs

behaiour+ nature and e?ternal appearan,e $ere all of a kind to inspire ,onfiden,e in others/ 5n fa,t+ een

someones fa,ial e?pression ,an make people around sense that he is a true belieer/ hen Allah refers to

belieers in the Quran+ (e speaks# 6""" Their 0ar! is on their fa-es1 the tra-es of .rostration"""6 (Surat a/4

Fath# ':)

The marks from prostration referred to here are probably not restri,ted to the physi,al marks $hi,h result

from lon& hours of prayer+ but also in,lude !the li&ht of faith! that illuminates a persons fa,e ;Allah kno$s best+

of ,ourse</

The upri&htness displayed by 7rophet 4usuf ;as< in the dun&eon sho$s us an important *uality of

belieersJ the belieer displays the same impressie inte&rity $hereer he may be/ That is be,ause belieers lie

to earn the &ood pleasure of Allah+ and Allah is eery$here in (is kno$led&e/ Allah is al$ays $ith the belieer+

$hether in prison+ at home+ $alkin& in the street+ $ritin& at his desk+ eatin& or $at,hin& the teleision/ (e

enfolds the belieer and kno$s eerythin& he says or that passes throu&h his mind/ That is $hy a belieers preferen,e for &ood behaiour and morals does not ,han&e a,,ordin& to his situation/ Belieers ,onstantly strie

to e?hibit a ,onsistently hi&h standard of morality and ,ons,ien,e/

That $as $hy 7rophet 4usufs ,ellmates trusted him ;as<+ sa$ that he $as a &ood person and sou&ht his

adi,e/ 7rophet 4usuf ;as< be&an to speak after they had made their re*uest/ As $ill be seen from the erses

belo$+ ho$eer+ he trod a ery intelli&ent path in doin& so/ (e dire,ted the flo$ of talk in the dire,tion he



,onsidered most appropriate+ and dealt $ith $hat he re&arded as the more important and pressin& issues before

moin& on to the sub)e,ts that most interested them#

He said1 6%o 0ea/ to feed you i// arrive before I have infor0ed you hat they 0ean"

That is .art of hat 0y ord taught 0e" For I have /eft the re/igion of a .eo./e ho -/ear/y

have no faith in A//ah and disbe/ieve about the or/d to -o0e" I ho/d fast to the -reed of 0y

forebears Ibrahi0 and Isha@ and Ya5@ub" 3e don5t asso-iate anything ith A//ah" And that is

ho A//ah has favoured us and a// 0an!ind1 but 0ost do not give than!s" &y fe//o4.risoners1

are 0any /ords better1 or A//ah1 the on/y One1 the *on@ueror< 3hat you serve a.art fro0 Hi0

are on/y na0es hi-h you and your forefathers have 0ade u." There is no 0andate for the0

fro0 A//ah" A//ah a/one is @ua/ified to ?udge" His order is to orshi. none but Hi0" That is in

truth the straight and u.right re/igion1 but 0ost of 0an!ind si0./y do not !no" (Surah Yusuf#

$4>)

As ,an be seen+ 7rophet 4usuf ;as< told them of the oneness of Allah and the eils of polytheism/ (e

e?plained the t$isted nature of the system of i&noran,e in $hi,h they lied and re,ommended that they sere

Allah alone/

hile he spoke+ he also &ae e?amples of past prophets+ re,allin& ho$ they had all been part of the same

Diine reli&ion/

(e also asked *uestions to en,oura&e the people he $as speakin& $ith to think/ For e?ample+ he asked+

!/// are many lords better+ or Allah+ the only ne+ the Con*uerorH! at the same time re,allin& Allahs name as the

Con*ueror/ Thus he tried both to &et them to think and to hae a$e of the &lory of Allah/

(e then re,alled the idols that his listeners $orshipped+ sayin& that these $ere nothin& but superstitions+false idols inherited from the time of their an,estors that la,ked any eiden,e of authenti,ity/ (e e?plained that

it $as a sin to $orship anythin& other than Allah + and that most people $ere una$are of this+ and then inited

them to the true path/

The steps taken by 7rophet 4usuf ;as< illustrate the kind of sound approa,h that should be employed

$hen e?plainin& 5slam to people/ %e,o&niin& the opportunity that presented itself in their desire to broa,h the

sub)e,t+ he first e?plained $hat he $ished to speak about in some detail/ (ain& done this+ he then moed on to

ans$erin& their *uestion re&ardin& the interpretation of their dreams#

6&y fe//o4-a.tives1 one of you i// serve his /ord ith ine1 the other of you i// be

-ru-ified and birds i// eat his head" The thing you as!ed about is foreordained"6 He said to the

one of the0 he !ne as saved1 6P/ease 0ention 0e hen you are ith your /ord16 but satan

0ade hi0 forget to re0ind his /ord1 and so he stayed in .rison for severa/ years" (Surah Yusuf#

>24>')



Careful attention to the se,ond erse sho$s that 7rophet 4usuf ;as< a,tually behaed rather intelli&ently/ After

speakin& about the interpretation of their dreams+ he told the one of his t$o ,ellmates $ho $ould be saed to remind

his lord about him/ This $as a ery shre$d strate&y intended to se,ure his release from the dun&eon/ 4et 7rophet 4usuf

;as< $as also a$are that there $ere limits to $hat he mi&ht a,hiee and that he $ould only leae the prison $hen Allah

so $illed/

5n fa,t+ as ,an be seen in the last part of the erses *uoted aboe+ satan ,aused that indiidual to for&et

7rophet 4usuf ;as<+ $ho spent many lon& years in,ar,erated/ (o$eer+ the prophet also kne$ that this $as the

most adanta&eous out,ome/ This $as a,tually a test ,allin& for patien,e+ and there is no doubt that spendin&

lon& years in prison and een bein& for&otten $ould be ery hard for most people/ 4et 7rophet 4usuf ;as< here

,onfirms the superiority of his moral alues and faith+ &reetin& eerythin& that happened to him $ith submission

to the $ill of Allah/

THE POT AAI%ST PROPHET YUSUF (AS) IS RELEAE,

As related in the Quran+ 7rophet 4usuf ;as< spent lon& years in the dun&eon/ ne day+ ho$eer+ the ruler$ished to hae one of his dreams interpreted/ The best8kno$n seers and $ise men in the ,ountry $ere

summoned for the purpose/ 4et they all said that the rulers dream $as ery ,onfused and $ere unable to

interpret it/ A short $hile after+ ho$eer+ one of 7rophet 4usufs former ,ellmates remembered him#

The Bing de-/ared1 6I drea0t of seven fat -os hi-h seven thin ones ate and seven green

ears of heat and so0e others hi-h ere dry" O -ounse//ors9 E;./ain 0y drea0 to 0e if you

are those ho -an inter.ret visions96 They said1 6A ?u0b/ed 0ass of 0i;ed4u. drea0s9 3e do

not !no the 0eaning of su-h things"6 The one of the0 ho had been saved then said1

re0e0bering after a .eriod1 6I i// te// you hat it signifies1 so send 0e out"6 (Surah Yusuf#

>4>7)

5t appears that eents unfolded in a totally une?pe,ted $ay and that 7rophet 4usuf ;as<+ $ho had been

for&otten in the dun&eon for so lon&+ had finally been remembered/ 5t $as a,tually $ritten in 7rophet 4usufs

destiny that he $ould only be remembered after so many years had &one by+ $hi,h is $hy eents took the

,ourse they did/ 5t $as Allah ho sent the ruler his apparently ,onfused dream+ inspired in him the desire to

hae it e?plained to him+ did not allo$ anyone to interpret it satisfa,torily+ and ,aused the former prisoner to

remember 7rophet 4usuf ;as</ Allah had determined all these thin&s in adan,e/ The Quran &oes on to des,ribe

ho$ eents unfolded#

6O truthfu/ Yusuf1 te// us of seven fat -os hi-h seven thin ones ate and seven green ears

of heat and so0e others hi-h ere dry so that I -an return to the0 and /et the0 !no"6

(Surah Yusuf# >)



The $ay his ,ellmate addressed 7rophet 4usuf ;as< is of parti,ular interest+ ! truthful 4usuf! e ,an

see from this e?pression that people ,ould easily per,eie the upri&htness and pleasin& manner of the true

belieer $hi,h ,hara,terised 7rophet 4usuf ;as</ ike eery prophet+ 7rophet 4usufs behaiour e?pressed his

o$n ,ertainty and inspired ,onfiden,e in those $ho en,ountered him/ (is former ,ellmate $as a$are of his

,apa,ities+ and approa,hed him seein& that he $as truthful and trust$orthy/ hen they met+ he asked for an

interpretation of the rulers dream/ 7rophet 4usuf ;as< proided an interpretation in these terms#

He said1 6So for seven years in the nor0a/ ay and /eave that hi-h you harvest in the

ear e;-e.t for a s0a// a0ount fro0 hi-h you eat" Then after that seven hard years i// arrive

in hi-h you -an eat fro0 hat you set aside for the01 e;-e.t for a /itt/e hi-h you store" Then

after that another year i// -o0e in hi-h the .eo./e i// be he/.ed by rain in ./enty and hen

they on-e 0ore i// .ress"6 (Surah Yusuf# >$4>:)

hen the ruler learned ho$ 7rophet 4usuf ;as< had interpreted his dream he ,alled him into his presen,e/

hen the rulers messen&er ,ame to 7rophet 4usuf ;as<+ the prophet employed a ery intelli&ent strate&y/ 5n

order for it to emer&e that he had been thro$n into prison and slandered althou&h he $as entirely &uiltless+ and

in order that the truth should ,ome out+ instead of obeyin& the summons at on,e+ he sent the messen&er ba,k to

the ruler $ith a series of *uestions that $ould ,ause the matter to be looked into a&ain/ (e en*uired after the

$omen $ho had ,ut their hands+ $ho $ere $itnesses to 7rophet 4usufs inno,en,e and to Ais $ifes la,k of

,hastity/ They $ere all first8de&ree $itnesses+ althou&h the kind of enironment in $hi,h they ,ould &ie

eiden,e had not e?isted preiously/ For that reason+ 7rophet 4usuf ;as< used this opportunity most $isely/ The

in,ident is des,ribed as follo$s#

The Bing said1 6+ring hi0 to 0e straight aay96 +ut hen the envoy -a0e to hi01 he

JYusufK said1 6o ba-! to your 0aster and en@uire of hi0 hat ha..ened about the o0en

ho -ut their hands" &y ord has !no/edge of their -unning gui/e"6 (Surah Yusuf# 7)

5n response to 7rophet 4usufs *uestion+ the ruler &athered the $omen to&ether and asked for the truth of

the matter#

He said1 63hat as this .ast affair of yours hen you so/i-ited Yusuf<6 Then they said

6A//ah forbid9 3e !no no bad of hi0"6 The governor5s ife then said1 6The truth has no

e0erged" Indeed I tried to sedu-e hi0 then and he has si0./y to/d the honest truth"6 (Surah

Yusuf# 72)



After so many years the truth finally emer&ed/ 5t $as realised that the $omen had set a trap for 4usuf ;as<

and that he had a,ted $ith irtue in the fa,e of the $omans u&ly proposition/ (o$eer+ the years he had spent

in prison+ een thou&h his inno,en,e $as *uite obious+ $ere by no means a loss or misfortune/ Allah had

already planned eery moment he e?perien,ed+ and that plan ,ontained &reat ,ompassion and &ood/ Bein& in the

dun&eon had sered as a ehi,le for 4usufs spiritual edu,ation ;as< and in order for him to &ro$ in depth and

maturity/ (e dre$ ,lose to Allah by means of his pleasin& attitude/ All troubles and diffi,ulties in this $orld are

re,ompensed in the hereafter/ Allah promises those of his serants $ho are patient in the fa,e of diffi,ulties in

this $orld+ those $ho submit and are &rateful to (im+ een in the most diffi,ult ,onditions+ a pleasin& life in the

hereafter and (is &ood pleasure/

Furthermore+ the time 7rophet 4usuf ;as< spent in the dun&eon $as also a ehi,le for another auspi,ious

matter+ sin,e Allah had so ordered the politi,al enironment in '&ypt that it be,ame a means $hereby he $as

able to ,ome to po$er/

hen $e look at the ne?t episode in the story+ $e see that after the $omen ,onfessed the truth 7rophet

4usuf ;as< said to the intermediary#

6In this ay he Jthe viMierK 0ay !no at /ast that I did not dishonour hi0 behind his ba-!

and that A//ah 0ost sure/y does not guide the deviousness of the dishonourab/e" I do not say 0y

se/f as free fro0 b/a0e" The se/f indeed -o00ands to evi/ a-tsNe;-e.t for those 0y ord has

0er-y on" &y ord1 He is Forgiving1 &er-ifu/"6 (Surah Yusuf# 7'47)

The strikin& point here is that 7rophet 4usuf ;as< a&ain reminded those around him of Allah/ (e said that

Allah neer allo$s the trea,herous plans of those $ho set ,unnin& traps to su,,eed+ and that (e eentually,auses the truth to surfa,e/ This is an important point+ be,ause the slanders a&ainst 7rophet 4usuf ;as< ,ame to

li&ht by Allahs permission/ The ruler and the people learned the truth at the moment and in the manner Allah

desired/ The destiny Allah determined $ent into effe,t and &ae rise to the best and most faourable s,enario/

4et $hat 7rophet 4usuf ;as< says in the aboe erses is also most important/ Despite the truth bein& out in

the open+ his bein& the i,tim of an obious slander+ his spendin& so many years in prison and bein& a serant

raised to the status of prophet by Allah+ 7rophet 4usuf ;as< did not attempt to deny the ulnerability of his o$n

lo$er self/ (e also reealed another most important truth hereJ !The self indeed ,ommands to eil a,ts L e?,ept

for those my ord has mer,y on! This is somethin& that belieers need to bear in mind at eery moment of

their lies/ That is be,ause eery human bein& has earthly desires+ and all people are tested at eery moment

throu&hout their lies/ nes desires may sometimes ,lash $ith ones ,ons,ien,e+ and a person $ill listen to the

one or the other/ Belieers strie $ith the ery &reatest determination to heed the oi,e of their ,ons,ien,es

$hi,h ,all them to $hat is pleasin& to Allah+ $hile other people lie at the mer,y of their desires/

5f a belieer loses si&ht of his task and su,,umbs to his desires he must repent and be more on his &uard

a&ainst the eils of those desires/ That is be,ause+ as Allah has informed us in the Quran by means of the $ords

of 7rophet 4usuf ;as<+ earthly desires al$ays ,ommand one to ,ommit eil a,ts/



YUSUF5S TI&E AS OLER%OR I% EYPT (as)

PROPHET YUSUF (AS) IS ILE% PO3ER A%,

I%FUE%*E

After the ruler had learned the truth a ne$ period be&an for 7rophet 4usuf ;as</ The ruler told his men to

brin& 4usuf ;as< to him+ and $hen he arried he &ae him an important position at his side+ makin& him a trusted

adisor/ This is related as follo$s in the Quran#

The Bing said1 6+ring hi0 to 0e straight aay9 So I 0ay dra hi0 very -/ose to 0e"6

3hen he had s.o!en ith hi01 he de-/ared1 6Today you are trusted1 estab/ished in our sight"6He JYusufK said1 6Entrust the -ountry5s stores to 0e" In truth I a0 a !noing guardian"6 And

thus 3e estab/ished Yusuf in the /and so he -ou/d /ive in any ./a-e he ./eased" 3e grant Our

gra-e to anyone 3e i// and 3e do not a//o to go to aste the age of any .eo./e ho do

good" +ut the ages of the hereafter are the best for .eo./e ho be/ieve and fear their ord"

(Surah Yusuf# 7>47$)

To re,all+ 7rophet 4usuf ;as< had &one to '&ypt as a slae+ after $hi,h he had been thro$n into a dun&eon

on the u&ly and baseless ,har&e of lustin& after a $oman/ (o$eer+ Allah brou&ht about a ,han&e that $ould

hae appeared !impossible! on the surfa,e+ makin& 7rophet 4usuf ;as< a man $hose $ord ,ounted in the'&yptian &oernment/ Brin&in& to pass that $hi,h on the fa,e of it mi&ht seem *uite impossible+ belon&s to the

realm of Allahs $isdom and astness/ As $e are informed in the Quran# 6Ho 0any a s0a// for-e has

triu0.hed over a 0u-h greater one by A//ah5s .er0ission96 (Surat a/4+a@ara# '>:)

As a mira,le of faith for belieers+ Allah res,ues them from situations that appear ery diffi,ult or

impossible and opposes those $ho deny (im/ The only duty fallin& to a belieer is neer to abandon his belief

in Allahs promise and al$ays to submit to the $ill of Allah and to trust in (im/

For people $ho lie their lies far remoed from reli&ion+ the hi&hest points to $hi,h they ,an aspire is to

possess stren&th and po$er in this $orld+ to o$n &oods and $ealth and to influen,e ho$ the latter is spent/ This

is the aim for $hi,h they stru&&le and to $hi,h they deote their lies/ As $e hae seen+ ho$eer+ Allah freed

7rophet 4usuf ;as< from the dun&eon and endo$ed him $ith all these blessin&s at on,e/ That is $here the

$isdom lies in Allahs re,allin& the hereafter at the end of the erse+ ri&ht after (e has &ien 7rophet 4usuf ;as<

po$er+ influen,e and property/

e are thus reminded that the possessions and rank ,onferred in this $orld are of no importan,e+ and that

$hat $e need to set our si&hts on is the hereafter/ (o$eer+ in the final senten,e of the erse+ as $e are

reminded of this matter and informed that the re,ompense to be &ien in the hereafter $ill be most benefi,ial+

$e are also told that this applies to belieers and the od fearin&/ 5t is therefore out of the *uestion for those



$ho la,k these ,hara,teristi,s to hope for a pleasant re,ompense in the afterlife/ 5n this $ay+ Allah turns peoples

&ae in the dire,tion of the hereafter/

7eople are sho$n another ery important fa,t in the life story of 7rophet 4usuf ;as</ Allah reeals this in

the Quran#

6For tru/y ith hardshi. -o0es easeD tru/y ith hardshi. -o0es ease"6 (Surat a/4Inshirah# 74)

As $e are informed in this sura+ Allah promises belieers that in the $ake of eery trial (e has proided

ease/

The life of 7rophet 4usuf ;as< is full of su,h e?amples/ The $ay he $as res,ued from the $ell and

brou&ht up in a &ood family+ and the $ay he $as appointed to the Treasury from the dun&eon are all ,lear

eiden,e of ho$ Allah follo$s eery trouble and diffi,ulty $ith ,omfort and relief/

PROPHET YUSUF (as) A%, HIS +ROTHERS &EET AAI%

As $e hae seen+ 7rophet 4usuf ;as< be,ame responsible for the '&yptian Treasury/ A short $hile later+

those brothers $ho had thro$n him into the $ell ,ame to '&ypt for reasons of trade and $ere brou&ht into his

presen,e+ but they failed to re,o&nise him/ (e+ on the other hand+ immediately re,o&nised them and prepared a

ery subtle plan/ (e offered them ,ertain proisions and assured them of his &enerous hospitality+ thus

,al,ulatin& that he $ould be able to influen,e them into doin& $hat he $anted/ That his true aim $as a,tually to

re,oer his youn&er brother ,an be seen from the follo$in& erses#

The brothers of Yusuf -a0e into his .resen-e and he !ne the0 but they did not !no

hi0" Then1 having su../ied their needs1 he said to the01 6+ring 0e your brother1 your father5s

youngest son" ,o you not see that I dis.ense fu// 0easure and a0 the 0ost hos.itab/e of hosts<

+ut if you do not bring hi0 here to 0e1 your 0easure fro0 0e then i// be denied and you i//

not -o0e near to 0e at a//"6 (Surah Yusuf# 784)

5t ,an be seen from this that 7rophet 4usuf ;as< en,oura&ed them in their desires by makin& it ,lear that he

$as a )ust man/ This $ent perfe,tly a,,ordin& to plan/ Furthermore+ he made it ,lear that unless they brou&ht

their brother to him they $ould not &ain $hat they had ,ome for and neither $ould they be &ranted another

audien,e/ 5n this $ay he aroused in them the $orryin& prospe,t of possible diffi,ulties/

5n fa,t+ the effe,t of 7rophet 4usufs $ords ;as< on his brothers $as seen immediately/ ien his po$er

and ma&nifi,en,e they $ere ,onin,ed that his $ere not empty $ords and de,ided to do eerythin& in their

po$er to brin& their brother#



They said1 63e i// re@uest our father for hi0" That is so0ething e i// sure/y do"6

(Surah Yusuf# 2)

The strate&y adopted here by 7rophet 4usuf ;as< $as most in&enious/ (ad he not offered them a material

adanta&e in this $ay+ had he not imposed a number of ,onditions+ they mi&ht hae a,ted relu,tantly and they

$ould not hae produ,ed their brother/ Therefore+ 4usuf ;as< did not leae matters entirely up to them+ but

prepared a plan they had no hope of resistin&/

Alon&side all these intelli&ent measures+ 7rophet 4usuf ;as< took yet another step to &uarantee matters/

Before his brothers left '&ypt he pla,ed the money he had re,eied from them in return for supplies se,retly

ba,k amon& their loads/ By &iin& them both the supplies and the money that they had paid for them he

proided them $ith yet another material adanta&e/ This in,ident is des,ribed in the sura#

He to/d his serving 0en1 6Put ba-! their goods into their sadd/ebags for the0 to find

hen they arrive ba-! to their fa0i/ies so that .er ha.s they i// return again"6 (Surah Yusuf# ')

There is a nu&&et of $isdom here that belieers need to dra$ from this su,,ession of stepsJ $hen one

rea,hes an a&reement $ith people $hose ,ons,ien,es ,annot be trusted and $ho are $eak in faith and morals+ it

is important to take all possible measures a&ainst the possibility of their breakin& that a&reement and to ensure

they do that $hi,h is re*uired of them/ 5t is not the a,tion of a belieer to leae the ,ourse of eents up to the

other side+ in other $ords to leae the initiatie $ith those $eak in faith/

THE +ROTHERS &ABE A REUEST OF THEIR FATHER

5t is a $ell8kno$n fa,t that one ,hara,teristi, of i&norant people is their deep atta,hment to material

thin&s and the $ay they bo$ their heads to eeryone and eerythin& that ,an brin& about adanta&es for them/

4usufs brothers ,ould not bear to think of losin& the material possibilities he had set before them/ As soon as

they departed from '&ypt they $ent to their fathers side and asked him to &ie them their little brother+

promisin& that they $ould prote,t him#

Then hen they got ba-! to their father5s house1 they said1 6Father9 Our 0easure has

been denied" P/ease send our brother ith us so e 0ay obtain our 0easure" 3e i// ta!e -are

of hi0"6 (Surah Yusuf# )



(o$eer+ their father did not trust them#

He said1 6Ho i// 0y trusting hi0 to your -are be different fro0 entrusting his brother

before< The +est of uardians1 hoever1 is A//ah" He is the &ost &er-ifu/ of the 0er-ifu/"6

(Surah Yusuf# >)

Close inspe,tion $ill reeal that both 7rophet 4a*ub ;as< and 7rophet 4usuf ;as< &enerally remembered

and praised Allah immediately after speakin&/ This is an e?ample for belieers+ sho$in& that they must

remember Allah at all times and neer for&et (im/

(o$eer+ the brothers of 7rophet 4usuf ;as< possessed a fier,e lon&in& for material &ain/ For this reason+

they $ent to enormous len&ths to talk their father around#

Then hen they o.ened u. their sadd/ebags and found their 0er-handise returned to

the01 they said1 6Our father9 3hat 0ore -ou/d e as!9 Here is our 0er-handise returned to us"

3e -an .rovide our fa0i/ies ith food1 and guard our brother and get an e;tra /oad" That is an

easy 0easure to obtain"6 (Surah Yusuf# 7)

6in,e 7rophet 4a*ub ;as< did not trust his other sons he asked them to promise that they $ould brin&

their brother ba,k#

He said1 6I i// not send hi0 out ith you unti/ you 0a!e a -ovenant ith A//ah to bring hi0

ho0e un/ess you are overhe/0ed"6 3hen they had 0ade their -ovenant1 he said1 6A//ah is

uardian over hat e say"6 (Surah Yusuf# )

The reminder issued by 7rophet 4a*ub ;as< that Allah $as a $itness to this ,ontra,t and that he made

Allah his uardian are important e?amples of $isdom/ This sho$s us that askin& people $ho are $eak in faith

to s$ear on the name of Allah is an effe,tie means of &uidin& them to$ards that $hi,h is better for them+ this

is be,ause if they hae een a little fear of Allah they $ill bear that in mind and behae honestly/After hain& e?tra,ted a ,ertain promise from his ,hildren+ 7rophet 4a*ub ;as< told them to a,t $ith

,aution and to enter '&ypt throu&h different &ates#



He said1 6&y sons9 You 0ust not enter through a sing/e gate" o in through different gates" +ut I

-annot save you fro0 A//ah at a//1 for ?udge0ent -o0es fro0 no one but A//ah" In Hi0 I .ut 0y trust1

and /et a// those ho .ut their trust1 .ut it in Hi0 a/one"6 (Surah Yusuf# $)

This adi,e that 7rophet 4a*ub ;as< &ae his sons is e?,eedin&ly important/ These erses dra$ attentionto the fa,t that belieers must al$ays a,t $ith ,aution+ ,al,ulate any possible dan&ers and take the appropriate

pre,autions/

At the same time+ ho$eer+ 7rophet 4a*ub ;as< a&ain reminds us of the essen,e behind eerythin&/ (e

says that it is Allah $ho lays this do$n+ that if Allah $ills somethin& there is no $ay to preent it and that it is

ne,essary to submit to (is $ill/ These are e?,eedin&ly aluable reminders/ (ere ,an be seen the idea of

submission to the $ill of Allah that Muslims need to adopt in its fullest sense/ The popular ideas of fate and

submission are a,tually mistaken/ 6ome people ima&ine that eents arise be,ause of measures that they hae

taken+ or that they ,an ,ause other thin&s to happen/ thers possess a mistaken ,on,ept of submission to the $ill

of Allah+ alon& the lines of+ !hat is &oin& to happen is already preordained+ so there is no need for us to do

anythin&/! Both are mistaken/ 7eople are responsible for takin& the appropriate steps in $hateer situation they

en,ounter+ to set ,auses in motion+ but not to for&et that the out,ome is in the hands of Allah/ f ,ourse

pre,autions $ill not determine the out,ome of anythin&+ yet they need to be taken ,arefully and s,rupulously as

an a,t of faith/

7rophet 4a*ub ;as< $as a ,omplete belieer+ and $as fully ,ons,ious of this se,ret/ The $ay that he

,alled upon Allah $heneer he spoke and ,onsidered the hidden aspe,t of matters is an indi,ation of his od

fearin& nature/ e are told in one erse that 7rophet 4a*ub ;as< $as a serant possessed of kno$led&e#

+ut hen they entered as their father said1 it did not save the0 fro0 A//ah at a//1 yet a need inYa5@ub5s sou/ as satisfied" He had !no/edge hi-h 3e had taught hi01 but 0ost of 0an!ind si0./y do

not !no" (Surah Yusuf# 8)

PROPHET YUSUF (AS) &EETS HIS ITTE +ROTHER

The brothers of 7rophet 4usuf ;as< ,ame to '&ypt+ brin&in& their little brother $ith them+ and a&ain ,ame

into the presen,e of the prophet/ (ere+ 7rophet 4usuf ;as< separated his little brother from the others and

reealed his true identity#



Then hen they entered into Yusuf5s .resen-e1 he dre his brother -/ose to hi0 and said1

6I a0 your brother" ,o not be distressed -on-erning a// the things they used to do"6 (Surah

Yusuf# :)

5t appears from 7rophet 4usufs $ords that his brothers had been doin& thin&s to ,ause him diffi,ulty anddistress/ This is yet another indi,ation of the $ay their ,hara,ters $ere far remoed from reli&ion/

After meetin& his youn&er brother+ 7rophet 4usuf ;as< made the rather shre$d moe of ,allin& him to his

side/ (e thus res,ued his little brother from the hardships $hi,h the other brothers $ere ,ausin& him/ 7rophet

4usufs in&enuity is des,ribed in the follo$in& terms in the Quran#

Then hen he had su../ied the0 ith their needs1 he .ut the gob/et in his brother5s bag"

A hera/d -a//ed out1 6*aravan9 You are thieves96 They turned to the0 and said1 63hat are you

0issing<6 They said1 63e5re 0issing the gob/et of the !ing" The 0an ho brings it i// get a

-a0e/5s /oad" Regarding that I stand as guarantor"6 They said1 6+y A//ah1 you !no e did not

-o0e to -orru.t the /and and that e are not thieves"6 They said1 63hat is the re.aration for it

if it in fa-t trans.ires that you are /iars<6 They said1 6Its re.aration sha// be hi0 in the

sadd/ebags of ho0 it is dis-overed" 3ith us that is ho rongdoers are re.aid"6 He JYusufK

started ith their bags before his brother5s and then .rodu-ed it fro0 his brother5s bag" In that

ay 3e devised a -unning s-he0e for Yusuf" He -ou/d not have he/d his brother a--ording to

the statutes of the BingNon/y be-ause A//ah had i//ed it so" 3e raise the ran! of anyone 3e

i//" Over everyone ith !no/edge is a Bnoer" (Surah Yusuf# $4$)

-nder the la$s of '&ypt+ 7rophet 4usuf ;as< ,ould not hae kept his brother $ith him+ yet he $as able to

do so thanks to the plan he set in motion/ A,,ordin& to this plan+ he ,on,ealed a &oblet in his brothers

belon&in&s/ ne of his men then ,alled out to them in su,h a manner as to pla,e them into a psy,holo&i,al state

of &uilt and alarm/ n top of that+ it $as de,lared that the bo$l belon&ed to the ruler and that $hoeer found it

$ould be &ien a full ,amel8load as a re$ard/ The impression $as thus ,reated that this $as a ma)or in,ident+

thereby preentin& any suspi,ion that it $as all a deliberate ploy/

ater still+ he asked them $hat the punishment mi&ht be if the bo$l $ere dis,oered to be in their

possession/ -nder the la$+ the o$ner of the ba& in $hi,h the bo$l $as found $ould be arrested and detained/

4et in order not to make it apparent that this $as all a ploy+ he did not look in his little brothers belon&in&s first+

but be&an sear,hin& the others possessions/hen the bo$l $as found amon&st their little brothers possessions+ the others immediately a,,epted the

situation+ a,,used him of bein& a thief+ and repeated an earlier ,alumny re&ardin& 7rophet 4usuf ;as<#

They said1 6If he stea/s no1 his brother sto/e before"6 (Surah Yusuf# $$)



4et his brothers a,tually kne$ full $ell that he $ould not steal+ that he $as an honest person/ A,,ordin&

to the moral standards set out in the Quran+ belieers must think $ell of one another and prote,t ea,h other

from slander/ The fa,t that the brothers of 7rophet 4usuf ;as< did not defend their inno,ent youn&er brother and

a,tually impli,ated the prophet himself+ is an indi,ation of their false and hypo,riti,al natures/

7rophet 4usuf ;as< behaed $ith the &reatest patien,e in the fa,e of this situation#

They said1 6If he stea/s no1 his brother sto/e before"6 +ut Yusuf !e.t it to hi0se/f and

sti// did not dis-/ose it to the01 saying1 6The ./ight that you are in is orse than that" A//ah

!nos best the 0atter you des-ribe"6 (Surah Yusuf# $$)

7rophet 4usufs attitude here is an e?ample of both submission to the $ill of Allah and of &reat

intelli&en,e/ Most i&norant people be,ome annoyed $heneer they hear the sli&htest $ord spoken a&ainst

themseles and rea,t in an emotional manner/ 7rophet 4usuf ;as<+ ho$eer+ kept his thou&hts ,on,ealed+ as the

erses tell us+ in other $ords+ he did not allo$ his innermost feelin&s to be sensed by others/ The eents $hi,h

follo$ are related belo$#

They said1 6Your E0inen-e9 He has an o/d and venerab/e father1 so ta!e one of us instead

of hi0" 3e see ithout a doubt that you are of the .eo./e ho do good"6 He said1 6A//ah forbid

that e shou/d ta!e anyone but hi0 ith ho0 our goods ere found" In that -ase e ou/d

-/ear/y be rongdoers"63hen they des.aired of hi01 they ent a.art to ta/! a/one" The e/dest

of the0 said1 6You !no fu// e// your father had you 0a!e a -ovenant ith A//ah -on-erningthis1 and ho before you fai/ed hi0 ith Yusuf" I i// not /eave this /and unti/ I have .er0ission

fro0 0y father1 or A//ah de-ides about the -ase on 0y beha/f" Tru/y He is the ?ustest udge of

a//"6 (Surah Yusuf# $848)

(ere it is seen that one of 7rophet 4usufs brothers had sli&htly more ,ons,ien,e than the others/ 5n fa,t+ a

similar situation had arisen at the time $hen 7rophet 4usuf ;as< $as thro$n into the $ell and most of his

brothers $anted to kill him+ at $hi,h one of them said# 6,o not ta!e Yusuf5s /ife but thro hi0 to the botto0

of the e//1 so that so0e trave//ers 0ay dis-over hi01 if this is so0ething that you have to do"6 (Surah

Yusuf# 2)" Maybe these t$o $ere a,tually one and the same indiidual ;Allah kno$s best</ hat $e are,omparin& here is an interestin& human ,hara,terJ a ,hara,ter that understands $ith its ,ons,ien,e that $hat is

&oin& on around it is sinful+ but $hi,h fails to stand up to these eents suffi,iently and is only able to put up a

modest opposition/ 'en thou&h this is a mu,h more positie model than ,ruel people $ith no ,ons,ien,e at all+

it is still hi&hly defi,ient and la,kin& $hen ,ompared to the ,hara,ter of a sin,ere belieer/

The ,hara,ter of the belieer is of a kind that re*uires s$ift and immediate interention $hen it sees

behaiour ,ontrary to the reli&ion of Allah+ or ,ruelty+ or la,k of ,ons,ien,e/ The belieer is neer helpless+



neer falls under the spell of !&roup psy,holo&y! or under the influen,e of the ,ruel ma)ority around him+ and

neer makes ,ompromises on $hat is ri&ht/ (e $ill neer deiate from the path of Allah+ een if eeryone

around him does/

The ,onersation bet$een the brothers of 7rophet 4usuf ;as< is related in the Quran in these terms#

Return no to your father and say to hi01 6Your son sto/e1 father" 3e -an do no 0ore

than testify to hat e !no and e are not the guardians of the Unseen" As! @uestions of the

ton in hi-h e ere and of the -aravan in hi-h e -a0e for e are sure/y te//ing you the

truth"6 He said1 6It5s 0ere/y that your /oer se/ves suggested so0ething to you hi-h you did"

+ut Jfor 0eK beauty /ies in steadfastness" Perha.s A//ah i// bring the0 a// together" He is

indeed A//4Bnoing and A//43ise"6 (Surah Yusuf# 8248)

n ,lose e?amination+ the brothers really did beliee that their little brother had en&a&ed in theft/ 4et as

$e hae already seen+ it $as a &rae error for them to think in su,h terms/ They should hae kno$n that a

belieer $ould neer+ eer do su,h a thin&+ and they should hae thou&ht the best of their brother and assumed

that there had been some kind of mistake/ 5n fa,t+ 7rophet 4a*ub ;as< behaed in )ust the manner one $ould

hae e?pe,ted of a belieer/ (e neer admitted the sli&htest possibility that his son mi&ht be a thief+ sin,e he

kne$ that he $as a belieer+ one $ho feared Allah/ As $ell as this+ sin,e he kne$ that the morals of his other

sons $ere far remoed from those of reli&ion+ he refused to trust them and assumed that their o$n uns,rupulous

dealin&s lay at the root of the matter+ that it $as some tri,k of theirs/ 7rophet 4a*ubs submission to the $ill of

Allah here is another e?ample of the upri&ht ,ondu,t befittin& a belieer/ Althou&h he belieed that $hat had

happened to his son $as a mistake of some sort and that there $as a tri,k inoled some$here+ he immediately

turned to Allah and patiently sou&ht (is help/ A&ain+ he made it ,lear that $hat befitted him $as patien,e/7rophet 4a*ub ;as< neer lost hope/ (e een hoped that Allah $ould reunite him $ith 4usuf ;as< and his other

son in the near future/

Moreoer+ beliein& that there is somethin& auspi,ious in eery eent is one of the most definin&

,hara,teristi,s of belieers/ That there $as somethin& auspi,ious in the other brothers belief that the youn&est

had stolen the &oblet+ is borne out by the fa,t that they $ere thereby easily persuaded to leae the youn&est

brother behind in '&ypt $ithout ,reatin& any diffi,ulties for 7rophet 4usuf ;as</

7rophet 4a*ub ;as<+ on the other hand+ kne$ this se,ret+ that is+ that Allah ,reated eerythin& and made

them faourable for belieers/ 5n fa,t+ the most strikin& aspe,t of his attitude is the $ay that he does not link the

eents to material ,auses+ does not think $ith a superfi,ial lo&i, of ,ause and effe,t+ and kno$s that eerythin&

is ery definitely under the ,ontrol of Allah/ This e?ample sho$s that belieers must neer abandon their hope

in Allah+ no matter $hat happens+ no matter ho$ diffi,ult the ,onditions/ They must al$ays be full of hope and

,all upon Allah for help/

(o$eer+ 7rophet 4a*ub ;as< $as in an interestin& position/ Despite kno$in& that Allah ,reated

eerythin&+ he did not hesitate to feel sorro$ as re&ards 7rophet 4usuf ;as< and his brother/ That $as his test/ 6o

testin& $as the e?perien,e+ in fa,t+ that as reealed in the Quran+ his eyes turned $hite from &rief oer 7rophet



So hen they -a0e into his .resen-e1 they said1 6Your E0inen-e9 Hardshi. has hit us and

our fa0i/ies" 3e bring s-ant 0er-handise1 but fi// the 0easure for us generous/y" A//ah a/ays

reards a generous giver"6 (Surah Yusuf# 88)

The attitude adopted by the brothers at the end of the aboe erse is parti,ularly $orthy of note/ After be&&in& 7rophet 4usuf ;as< to be &enerous to$ards them+ they re,all Allah and the fa,t that (e $ill re$ard those

$ho &ie &enerously/ This is an indi,ation of their hypo,riti,al behaiour+ be,ause despite liin& in a $ay that is

,ontrary to reli&ion and the &ood pleasure of Allah+ and their for&ettin& Allah durin& the ,ourse of their a,tions+

they re,all (im $hen their interests are at stake/

The fa,t that Allah loes those $ho truly seek (is &ood pleasure is reealed in the Quran+ and of that

there is no doubt/ n the other hand+ those people $ho i&nore $hat is pleasin& to Allah and only ,all on him

$hen their o$n interests are at stake+ still ima&ine that they ,an influen,e others in spite of this attitude/

5n the follo$in& erse 7rophet 4usuf ;as< hinted at his o$n identity in the fa,e of this re*uest for help by

his brothers+ $ithout takin& any interest in $hat they said/ This is ho$ he enabled them to understand $ho he

a,tually $as#

(e said+ !Are you a$are of $hat you did to 4usuf and his brother in i&noran,eH! They said+ !Are you

4usufH! (e said+ !5 am indeed 4usuf+ and this here is my brother/ Allah has a,ted &ra,iously to us/ As for those

$ho fear Allah and are steadfast+ Allah does not allo$ to &o to $aste the $a&e of any people $ho do &ood/!

They said+ !By Allah+ Allah has faoured you aboe us/ Clearly $e $ere in the $ron&/! ;6urah 4usuf# =81<

As ,an be seen from the statements in these erses+ 7rophet 4usufs brothers mana&ed to surmise that they

$ere dealin& $ith 7rophet 4usuf ;as< himself+ de,larin& their re&ret and the fa,t that they had ,ommitted an

error/ They a,,epted that Allah had sin&led 4usuf out ;as<+ and that (e had ,hosen him oer them/ An important

point is bein& emphasised here# the po$er of ,hoi,e belon&s to Allah/ This fa,t is also reealed in the Quran+ inthe $ords+ 6Your ord -reates and -hooses hatever He i//s" The -hoi-e is not theirs"""6 (Surat a/4asas#

8)

7rophet 4usuf ;as< &ae his brothers the follo$in& reply#

He said1 6%o b/a0e at a// i// fa// on you" Today you have forgiveness fro0 A//ah" He is

the &ost &er-ifu/ of the 0er-ifu/"6 (Surah Yusuf# :')

As ,an be seen from the erse aboe+ despite the fa,t that 7rophet 4usuf ;as< $as in a position to hae punished his brothers or treated them badly+ he did not *uestion them+ but rather said that he did not ,ondemn

them/ 5n fa,t+ he een asked Allah for for&ieness for them+ remindin& them that Allah $as the Most Mer,iful of

the mer,iful/

This behaiour on the part of 7rophet 4usuf ;as< is an e?ample to all the faithful/ 5&norant people are

inspired by hatred in su,h situations+ and a,t $ith the lo&i, of reen&e/ Belieers+ on the other hand+ de,line to

insist on their o$n personal ri&hts+ as $as the ,ase $ith 7rophet 4usuf ;as<+ and kno$ that it is for&iin&



behaiour that finds faour in the si&ht of Allah/ This is in line $ith the erse+ !Make allo$an,es for people+

,ommand $hat is ri&ht+ and turn a$ay from the i&norant/! ;6urat al8Araf# 1</ They for&ie $i,ked behaiour

and demonstrate superior moral irtues by ,ounterin& eil $ith &ood/

THE B%O3E,E OF

PROPHET YUSUF (AS)

Follo$in& those $ords to his brothers+ 7rophet 4usuf ;as< &ae them his shirt+ askin& them to take it to

their father#

6o ith this shirt of 0ine and -ast it on 0y father5s fa-e and he i// see again" Then -o0e to 0e

ith a// your fa0i/ies"6 And hen the -aravan ent on its ay1 their father said1 6I -an s0e// Yusuf5s

s-ent9 You .robab/y thin! I have be-o0e seni/e"6 They said1 6+y A//ah9 Your 0ind is sti// astray"6 (Surah

Yusuf# :4:7)

This erse demonstrates that his family thou&ht that 7rophet 4a*ub ;as< had ,ommitted an error be,ause

of the $ay he missed his son/ There is a $ise lesson to be borne in mind $hi,h arises from this attitude of theirsJ

it is often a mistake to make )ud&ements in the li&ht of e?ternal appearan,es and ,auses/ That is be,ause Allah

has spoken in the Quran of a,tions $hi,h are taken based upon kno$led&e that is spe,ially &ranted/ For

e?ample+ this matter is illustrated in some detail in the episode of 7rophet Musas en,ounter ;as< $ith a serant

of Allah possessed of spe,ial kno$led&e/ ;For further details+ see (arun 4ahyas The Prophet Musa (as)+ Millat

Book Centre+ Eune+ 2002</ Allah had in any ,ase reealed that 7rophet 4aN*ub ;as< $as a serant possessed of

spe,ial kno$led&e/ (is family failed to understand his behaiour $hi,h $as adopted on a,,ount of that

kno$led&e+ and approa,hed matters from a superfi,ial perspe,tie+ beliein& him to be in error/

5n fa,t+ after re,eiin& the shirt+ 7rophet 4a*ub ;as< reminded his family of the spe,ial kno$led&e Allah

imparted to him#

+ut hen the bringer of the good nes -a0e1 he -ast it on his fa-e and sight returned" He

said1 6,id I not say to you before1 I !no things fro0 A//ah you do not !no<6 (Surah Yusuf#

:)

As $e hae seen+ the $ords preiously spoken by 7rophet 4usuf ;as< ,ame to passJ $hen they $iped the

shirt oer their fathers fa,e his si,kness left him+ and his eyes be&an to see a&ain/ (e thus re&ained his health/



5n addition+ 7rophet 4aN*ubs $ords ,ame true/ (e had seen and felt beforehand that he $ould see 4usuf a&ain/

This is a true indi,ation that both $ere serants possessed of spe,ial kno$led&e/



PROPHET YUSUF5S ,REA& *O&ES TRUE (as)

PROPHET YUSUF (AS) IS REU%ITE, 3ITH HIS FA&IY

hen 7rophet 4a*ub ;as< re,eied the ne$s+ alon& $ith the eiden,e to support it+ that 4usuf ;as< $as

alie+ the lie that his brothers had kept ,on,ealed for so lon& ,ame to li&ht/ They had told their father that he had

been killed and eaten by $oles+ $hereas 4usuf ;as< $as a,tually still alie/ hen this emer&ed+ his ,hildren

be&&ed 7rophet 4a*ub ;as< to for&ie them#

They said1 6Our father1 0ay e be forgiven for a// the 0any rongs that e have done" 3e ere

indeed great/y 0ista!en 0en"6 He said1 6I i// as! 0y ord to .ardon you" He is Ever4Forgiving1 &ost

&er-ifu/"6 (Surah Yusuf# :$4:8)

n ,lose inspe,tion+ 7rophet 4a*ub ;as< said he $ould seek for&ieness not immediately but at a later

time/ hy should 7rophet 4a*ub ;as< not hae sou&ht for&ieness for his ,hildren strai&ht a$ayH The $isdom

in this may hae been that he $ished to see $hat their subse*uent behaiour and attitude $ould be/ (e may

hae $anted to see $hether they had really abandoned the error of their $ays and $ere truly sin,ere/ For that

reason+ it may be that he $ould pray for them $hen he had formed that opinion ;Allah kno$s best+ of ,ourse</

4et as is made ,lear at the end of the erse+ 7rophet 4a*ub ;as< also reminded them of Allahs

,ompassionate and for&iin& nature/ (e did that so that they mi&ht hope for for&ieness from Allah and turn to

(im in sin,ere repentan,e/

The subse*uent deelopments are related in the Quran in these terms#

Then hen they entered into Yusuf5s .resen-e1 he dre his .arents -/ose to hi0 and said1

6Enter Egy.t safe and sound1 if A//ah i//s"6 (Surah Yusuf# ::)

The first thin& 7rophet 4usuf ;as< did $hen he met his family $as to hold them to his breast and remind

them that they $ere safe/ 5t ,an be seen from this erse that embra,in& someone is a sin,ere e?pression of loe/

%eassurin& someone that they are safe is a deli,ate &esture that allo$s them to rela?/ 5t must hae been

e?,eedin&ly reassurin& for these people $ho had ,ome on a lon& )ourney and e?perien,ed many i,issitudes to

kno$ that they $ere no$ ,omfortable and se,ure/ This is e?emplary behaiour for belieers to follo$/ 7uttin& a

&uest+ a stran&er or someone under ones roof at ease by assurin& them that they are free to en)oy the safety and

,omfort of ones land or home is a beautiful &esture to $hi,h attention is dra$n in the Quran/



"either $ere the hospitality and subtlety of 7rophet 4usuf ;as< limited to this/ The respe,t that 4usuf ;as<

sho$ed his parents is des,ribed as follo$s in the Quran#

He raised his .arents u. onto the throne" They fe// .rostrate in front of hi0""" (Surah Yusuf# 2)

6ittin& his mother and father on a throne is a deli&htful e?pression of respe,t/ They $ere older than him+

and furthermore his father $as a prophet $hom Allah had stren&thened $ith kno$led&e/ They displayed &reat

humility in the fa,e of 4usufs respe,tful behaiour ;as</

Careful e?amination reeals that despite the fa,t that 7rophet 4usuf ;as< $as their son and that they $ere

mu,h older than him+ they treated him $ith &reat humility/ 5t is stated in the erse that his family prostrated

themseles before him/ This must hae been a $idespread demonstration of respe,t a,,ordin& to the ,ustoms of

the time+ there is of ,ourse no impli,ation of !$orship! here/ Amon& i&norant people in su,h ,ir,umstan,es

pride enters into the e*uation and the parties inoled hesitate to behae in a sin,ere and respe,tful manner/ 5n

i&norant so,ieties people stron&ly aoid any e?pression of respe,t su,h as bo$in&+ parti,ularly to anyone $ho

happens to be youn&er than them/ (o$eer+ the behaiour of 7rophet 4usuf ;as< and his family $as based on

respe,t+ loe and humility/ This is a ,lear illustration of $hat a beliein& family should be like/

5n this ,limate then+ 7rophet 4usuf ;as< des,ribed eerythin& that had befallen him and reealed the

fla$less $orkin&s of Allahs plan#

6&y father1 tru/y this is no the inter.retation of the drea0 I had" &y ord has 0ade

it a// -o0e trueD and He as !ind to 0e by /etting 0e out of .rison and brought you fro0 the

desert hen satan had -aused dissent beteen 0e and 0y brothers" &y ord is !ind to anyoneHe i//s" He is indeed A//4Bnoing and A//43ise"6 (Surah Yusuf# 2)

5t $ill be re,alled that 7rophet 4usuf ;as< had dreamt of eleen stars+ the sun and moon prostratin&

themseles before him/ The fa,t that years later his position $as su,h that his mother+ father and brothers

sho$ed him &reat esteem and bo$ed do$n before him out of respe,t+ and the fa,t that his brothers in parti,ular

,ame into his presen,e $hen they had need of him $as the fulfilment of that dream/

Further s,rutiny a&ain reeals that $hile 7rophet 4usuf ;as< $as e?plainin& all this+ he ,alled on Allah and

praised (is name+ and he also e?plained that the eents so far under&one by him and his family had all taken

pla,e as part of AllahKs plan/ This is the kind of e?emplary understandin& and spee,h that a belieer shouldadopt/

Another ,hara,teristi, of 7rophet 4usuf ;as< that is note$orthy here is the $ay in $hi,h he sa$ the

positie side of eerythin& and interpreted eerythin& in a faourable manner/ For e?ample+ he said that Allah

had done him a kindness and freed him from the dun&eon/ This is ery literally the kind of attitude befittin& a

belieer+ and proof that he looked at thin&s $ith a positie and optimisti, e?pe,tation/ 7rophet 4usuf ;as< thus

made it ,lear that he $as on the side of Allah and aoided any kind of spee,h or behaiour that $as ne&atie or



unappre,iatie of anythin& Allah ,reates/ The fa,t that he said+ 6&y ord is !ind to anyone He i//s" He is

indeed A//4Bnoing and A//43ise6 is a demonstration of this/ 5n this $ay+ 7rophet 4usuf ;as< sets an e?ample

to all of the faithful/



*O%*USIO%

THE SI%*ERE PRAYER OF PROPHET YUSUF (as)

Throu&hout this book $e hae dis,ussed ho$ e?,eedin&ly deoted to Allah 7rophet 4usuf ;as< $as+ ho$

$ell prote,ted he $as by (im+ and ho$ often he ,alled upon and &ae thanks to (im/ This ,an be seen in the

follo$in& erse in $hi,h Allah inspires him $ith the follo$in& $ords#

6&y ord1 You have granted .oer to 0e on earth and taught 0e the true 0eaning of

events" Originator of the heavens and earth1 You are 0y Friend in this or/d and the %e;t" So

ta!e 0e as a &us/i0 at 0y death and ?oin 0e to the .eo./e ho are righteous"6 (Surah Yusuf#

22)

As $e hae seen+ 7rophet 4usuf ;as< $as a$are that all the attributes he possessed+ both the material

benefits and his kno$led&e and reason+ had been &ien to him by Allah / Those $ho deny true reli&ion+ on the

other hand+ beliee that they a,*uire eerythin& throu&h their o$n efforts+ thus ma&nifyin& themseles in their

o$n eyes and displayin& in&ratitude for Allahs blessin&s/

7rophet 4usufs prayer ;as< as re,orded in the aboe erse is another e?pression of his faith and fear of Allah/

Despite bein& a prophet ,hosen by Allah+ he $ishes to die as a belieer and )oin the ,ommunity of the ri&hteous/

"othin& is taken for &ranted $ith respe,t to his position in the hereafter/ (e has a &enuine fear of Allah and ,alls upon

(im in his need/

This is the kind of understandin& and behaiour befittin& a belieer/ Those $ho re&ard themseles as $orthy of

the arden+ $ho ,laim that as beloed serants of Allah they $ill definitely be saed in the hereafter+ and $ho belittle

other people in their pride+ are in a heedless state/ The true belieer+ on the other hand+ is al$ays submissie in the fa,e

of Allah + is al$ays mindful of )eopardisin& (is &ood pleasure+ and a,ts $ith the humility this a$areness brin&s $ith it/

The duty of eery Muslim is to be a sin,ere+ submissie+ deout and humble belieer+ )ust like 7rophet 4usuf

;as< and to pray $ith all sin,erity+ !6o take me as a Muslim at my death and )oin me to the people $ho are ri&hteous/!

Throu&hout this book $e hae been e?aminin& the life of 7rophet 4usuf ;as< in the li&ht of the details

&ien in the Quran/ ur only reliable sour,e of kno$led&e about his life is that proided for us by Allah/

Beyond that+ $e hae absolutely no ri&ht to add or subtra,t een a sin&le $ord/ Allah has in fa,t indi,ated this+reealin& that eerythin& that has been related re&ardin& 7rophet 4usuf ;as< a,tually ,onsists of unkno$n thin&s/

The story of 7rophet 4usuf ;as< ,on,ludes $ith these $ords#

This is nes of the Unseen hi-h 3e revea/ to you" You ere not ith the0 hen they

de-ided hat to do and devised their s-he0e" (Surah Yusuf# 2')



5n reealin& this information to us+ Allah both tea,hes us important $isdom+ $hi,h $e ,an use in our o$n

lies+ and has also made it easier for us to take the prophets of the past as role models by allo$in& us to be,ome

a,*uainted $ith them/ ith the e?,eption of true dreams ;$hi,h as $e hae seen from the eiden,e of 7rophet

4usufs o$n life+ are not ordinary or eeryday o,,urren,es<+ $e hae no opportunity of a,tually seein& 7rophet

4usuf ;as<+ 7rophet 4a*ub ;as< or any other prophet $hile $e remain in this $orld/ (o$eer+ ,areful readin& of

the Quran and deep ,onsideration of the lies of the prophets+ seein& the enironment they lied in and their

e?emplary behaiour ,learly in our mindsK eye and striin& to understand it+ may allo$ us to be,ome a,*uainted

$ith the prophets and to make use of their superior per,eptieness+ spirituality and nearness to Allah/

'eryone $ho reads this book must therefore refle,t upon it ,arefully/ They must ,onsider the $isdom of

the prophets 4a*ub ;as< and 4usuf ;as< and $ork out ho$ to make that $isdom part of their daily lies/ 5f a

person abandons hope in the fa,e of the troubles and $oes that befall him+ or if he says+ !This is &oin& to be

ery diffi,ult to put ri&ht+ there is nothin& $e ,an do+! $hen he sees the pli&ht of Muslims+ then $e should

kno$ that this is terrible heedlessness/ e should remember the patien,e+ determination and firm+ unshakeable

faith in Allah of 7rophet 4usuf ;as<+ $ho $as thro$n do$n a $ell+ then sold ,heaply as a slae+ slandered+imprisoned for no ,rime and abandoned there for years/ That is ho$ to rid oneself of defeatism and despair/ e

must remember that in spite of the ,alamitous eents that befell 7rophet 4usuf ;as< that seemed to be so &reat on

the surfa,e+ he $as freed from them in a moment by the &enerosity and mer,y of Allah+ and se,ured a &reat

blessin&/

"eer for&et that in the present day+ )ust like in the time of 7rophet 4usuf ;as<+ there is a fla$less Diine

plan operatin& in eery sin&le eent+ and that Allah ,reates eerythin& that happens under (is &ood auspi,es and

$isdom/ Do not for&et that Allah has po$er oer all thin&s+ and that (e al$ays helps those $ho hae faith and

are sin,erely deoted to (im+ $ho deoutly seek to sere (im and follo$ (is Messen&er ;saas</ (e &ies

belieers blessin&s at times $hen they are least e?pe,ted+ and helps them in unforeseen $ays/ A human bein&s

sole duty is to $orship Allah on the basis of these truths+ and to lie his life a,,ordin&ly/



Dar$ins theory $as not based on any ,on,rete s,ientifi, findin&J as he also a,,epted+ it $as )ust an

!assumption/! Moreoer+ as Dar$in ,onfessed in the lon& ,hapter of his book titled !Diffi,ulties of the Theory+!

the theory failed in the fa,e of many ,riti,al *uestions/

Dar$in inested all his hopes in ne$ s,ientifi, dis,oeries+ $hi,h he e?pe,ted to sole the !Diffi,ulties

of the Theory/! (o$eer+ ,ontrary to his e?pe,tations+ s,ientifi, findin&s e?panded the dimensions of these

diffi,ulties/

The defeat of Dar$inism in the fa,e of s,ien,e ,an be reie$ed under three basi, topi,s#

1< The theory ,an by no means e?plain ho$ life ori&inated on the earth/

2< There is no s,ientifi, findin& sho$in& that the !eolutionary me,hanisms! proposed by the theory hae

any eolutionary po$er at all/

3< The fossil re,ord proes the e?a,t opposite of the su&&estions of the theory of eolution/

5n this se,tion+ $e $ill e?amine these three basi, points in &eneral outlines#

THE FIRST I%SUR&OU%TA+E STEP# THE ORII% OF IFE

The theory of eolution posits that all liin& spe,ies eoled from a sin&le liin& ,ell that emer&ed on the

primitie earth 3/= billion years a&o/ (o$ a sin&le ,ell ,ould &enerate millions of ,omple? liin& spe,ies and+ if

su,h an eolution really o,,urred+ $hy tra,es of it ,annot be obsered in the fossil re,ord are some of the

*uestions the theory ,annot ans$er/ (o$eer+ first and foremost+ $e need to ask $ith re&ard to the first step in

this alle&ed eolutionary pro,ess# (o$ did this !first ,ell! ori&inateH

6in,e the theory of eolution denies ,reation and does not a,,ept any kind of supernatural interention+ it

maintains that the !first ,ell! ori&inated ,oin,identally $ithin the la$s of nature+ $ithout any desi&n+ plan or

arran&ement/ A,,ordin& to the theory+ inanimate matter must hae produ,ed a liin& ,ell as a result of

,oin,iden,es/ This+ ho$eer+ is a ,laim in,onsistent $ith the most unassailable rules of biolo&y/

6IFE *O&ES FRO& IFE6

5n his book+ Dar$in neer referred to the ori&in of life/ The primitie understandin& of s,ien,e in his time

rested on the assumption that liin& bein&s had a ery simple stru,ture/ 6in,e medieal times+ spontaneous

&eneration+ the theory assertin& that non8liin& materials ,ame to&ether to form liin& or&anisms+ had been

$idely a,,epted/ 5t $as ,ommonly belieed that inse,ts ,ame into bein& from food leftoers+ and mi,e from

$heat/ 5nterestin& e?periments $ere ,ondu,ted to proe this theory/ 6ome $heat $as pla,ed on a dirty pie,e of

,loth+ and it $as belieed that mi,e $ould ori&inate from it after a $hile/6imilarly+ $orms deelopin& in meat $as assumed to be eiden,e of spontaneous &eneration/ (o$eer+

only some time later $as it understood that $orms did not appear on meat spontaneously+ but $ere ,arried there

by flies in the form of larae+ inisible to the naked eye/

'en in the period $hen Dar$in $rote The #rigin of $pecies+ the belief that ba,teria ,ould ,ome into

e?isten,e from non8liin& matter $as $idely a,,epted in the $orld of s,ien,e/



(o$eer+ fie years after the publi,ation of Dar$ins book+ ouis 7asteur announ,ed his results after lon&

studies and e?periments+ $hi,h disproed spontaneous &eneration+ a ,ornerstone of Dar$ins theory/ 5n his

triumphal le,ture at the 6orbonne in 1=9+ 7asteur said+ !"eer $ill the do,trine of spontaneous &eneration

re,oer from the mortal blo$ stru,k by this simple e?periment/!2

Ado,ates of the theory of eolution resisted the findin&s of 7asteur for a lon& time/ (o$eer+ as the

deelopment of s,ien,e unraeled the ,omple? stru,ture of the ,ell of a liin& bein&+ the idea that life ,ould

,ome into bein& ,oin,identally fa,ed an een &reater impasse/



I%*O%*USILE EFFORTS

I% THE T3E%TIETH *E%TURY

The first eolutionist $ho took up the sub)e,t of the ori&in of life in the 20th ,entury $as the reno$ned

%ussian biolo&ist Ale?ander parin/ ith arious theses he adan,ed in the 130s+ he tried to proe that aliin& ,ell ,ould ori&inate by ,oin,iden,e/ These studies+ ho$eer+ $ere doomed to failure+ and parin had to

make the follo$in& ,onfession# !-nfortunately+ ho$eer+ the problem of the ori&in of the ,ell is perhaps the

most obs,ure point in the $hole study of the eolution of or&anisms/!3

'olutionist follo$ers of parin tried to ,arry out e?periments to sole the problem of the ori&in of life/

The best kno$n of these e?periments $as ,arried out by the Ameri,an ,hemist 6tanley Miller in 1:3/

Combinin& the &ases he alle&ed to hae e?isted in the primordial earths atmosphere in an e?periment set8up+

and addin& ener&y to the mi?ture+ Miller synthesied seeral or&ani, mole,ules ;amino a,ids< present in the

stru,ture of proteins/

Barely a fe$ years had passed before it $as reealed that this e?periment+ $hi,h $as then presented as an

important step in the name of eolution+ $as inalid+ the atmosphere used in the e?periment hain& been ery

different from real earth ,onditions/

After a lon& silen,e+ Miller ,onfessed that the atmosphere medium he used $as unrealisti,/:

All the eolutionist efforts throu&hout the t$entieth ,entury to e?plain the ori&in of life ended $ith

failure/ The &eo,hemist Eeffrey Bada+ from the 6an Die&o 6,ripps 5nstitute a,,epts this fa,t in an arti,le

published in %arth Ma&aine in 1=#

Today as we leave the twentieth century, we still face the biggest unsolved problem that we had when we

entered the twentieth century& 'ow did life originate on %arth9

THE *O&PE STRU*TURE

OF IFE

The primary reason $hy the theory of eolution ended up in su,h a &reat impasse re&ardin& the ori&in of

life is that een the liin& or&anisms deemed the simplest hae in,redibly ,omple? stru,tures/ The ,ell of a

liin& thin& is more ,omple? than all of the te,hnolo&i,al produ,ts produ,ed by man/ Today+ een in the most

deeloped laboratories of the $orld+ a liin& ,ell ,annot be produ,ed by brin&in& or&ani, ,hemi,als to&ether/

The ,onditions re*uired for the formation of a ,ell are too &reat in *uantity to be e?plained a$ay by

,oin,iden,es/ The probability of proteins+ the buildin& blo,ks of ,ell+ bein& synthesied ,oin,identally+ is 1 in

10:0 for an aera&e protein made up of :00 amino a,ids/ 5n mathemati,s+ a probability smaller than 1 oer

10:0 is ,onsidered to be impossible in pra,ti,al terms/



The D"A mole,ule+ $hi,h is lo,ated in the nu,leus of the ,ell and $hi,h stores &eneti, information+ is an

in,redible databank/ 5t is ,al,ulated that if the information ,oded in D"A $ere $ritten do$n+ this $ould make a

&iant library ,onsistin& of 00 olumes of en,y,lopaedias of :00 pa&es ea,h/

A ery interestin& dilemma emer&es at this point# the D"A ,an only repli,ate $ith the help of some

spe,ialied proteins ;enymes</ (o$eer+ the synthesis of these enymes ,an only be realied by the

information ,oded in D"A/ As they both depend on ea,h other+ they hae to e?ist at the same time for

repli,ation/ This brin&s the s,enario that life ori&inated by itself to a deadlo,k/ 7rof/ eslie r&el+ an

eolutionist of repute from the -niersity of 6an Die&o+ California+ ,onfesses this fa,t in the 6eptember 1

issue of the $cientific American ma&aine#

t is e*tremely improbable that proteins and nucleic acids, both of which are structurally comple*, arose

spontaneously in the same place at the same time +et it also seems impossible to have one without the other

And so, at first glance, one might have to conclude that life could never, in fact, have originated by chemical

means>

"o doubt+ if it is impossible for life to hae ori&inated from natural ,auses+ then it has to be a,,epted that

life $as !,reated! in a supernatural $ay/ This fa,t e?pli,itly inalidates the theory of eolution+ $hose main purpose is to deny ,reation/

I&AI%ARY &E*HA%IS&S

OF ELOUTIO%

The se,ond important point that ne&ates Dar$ins theory is that both ,on,epts put for$ard by the theoryas !eolutionary me,hanisms! $ere understood to hae+ in reality+ no eolutionary po$er/

Dar$in based his eolution alle&ation entirely on the me,hanism of !natural sele,tion/! The importan,e

he pla,ed on this me,hanism $as eident in the name of his book# The #rigin of $pecies, y Means #f -atural

$election.

"atural sele,tion holds that those liin& thin&s that are stron&er and more suited to the natural ,onditions

of their habitats $ill surie in the stru&&le for life/ For e?ample+ in a deer herd under the threat of atta,k by

$ild animals+ those that ,an run faster $ill surie/ Therefore+ the deer herd $ill be ,omprised of faster and

stron&er indiiduals/ (o$eer+ un*uestionably+ this me,hanism $ill not ,ause deer to eole and transform

themseles into another liin& spe,ies+ for instan,e+ horses/

Therefore+ the me,hanism of natural sele,tion has no eolutionary po$er/ Dar$in $as also a$are of this

fa,t and had to state this in his book The #rigin of $pecies#

-atural selection can do nothing until favourable individual differences or variations occur=

A&AR*B5S I&PA*T



6o+ ho$ ,ould these !faourable ariations! o,,urH Dar$in tried to ans$er this *uestion from the

standpoint of the primitie understandin& of s,ien,e in his a&e/ A,,ordin& to the Fren,h biolo&ist amar,k+ $ho

lied before Dar$in+ liin& ,reatures passed on the traits they a,*uired durin& their lifetime to the ne?t

&eneration and these traits+ a,,umulatin& from one &eneration to another+ ,aused ne$ spe,ies to be formed/ For

instan,e+ a,,ordin& to amar,k+ &iraffes eoled from antelopesJ as they stru&&led to eat the leaes of hi&h

trees+ their ne,ks $ere e?tended from &eneration to &eneration/

Dar$in also &ae similar e?amples+ and in his book The #rigin of $pecies, for instan,e+ said that some

bears &oin& into $ater to find food transformed themseles into $hales oer time/

(o$eer+ the la$s of inheritan,e dis,oered by Mendel and erified by the s,ien,e of &eneti,s that

flourished in the t$entieth ,entury+ utterly demolished the le&end that a,*uired traits $ere passed on to

subse*uent &enerations/ Thus+ natural sele,tion fell out of faour as an eolutionary me,hanism/

%EO4,AR3I%IS&A%, &UTATIO%S

5n order to find a solution+ Dar$inists adan,ed the !Modern 6yntheti, Theory+! or as it is more

,ommonly kno$n+ "eo8Dar$inism+ at the end of the 130s/ "eo8Dar$inism added mutations+ $hi,h are

distortions formed in the &enes of liin& bein&s be,ause of e?ternal fa,tors su,h as radiation or repli,ation

errors+ as the !,ause of faourable ariations! in addition to natural mutation/

Today+ the model that stands for eolution in the $orld is "eo8Dar$inism/ The theory maintains that

millions of liin& bein&s present on the earth formed as a result of a pro,ess $hereby numerous ,omple? or&ans

of these or&anisms su,h as the ears+ eyes+ lun&s+ and $in&s+ under$ent !mutations+! that is+ &eneti, disorders/

4et+ there is an outri&ht s,ientifi, fa,t that totally undermines this theory# Mutations do not ,ause liin& bein&s

to deelopJ on the ,ontrary+ they al$ays ,ause harm to them/

The reason for this is ery simple# the D"A has a ery ,omple? stru,ture and random effe,ts ,an only

,ause harm to it/ The Ameri,an &eneti,ist B// %an&anathan e?plains this as follo$s#

/irst, genuine mutations are very rare in nature $econdly, most mutations are harmful since they are

random, rather than orderly changes in the structure of genes0 any random change in a highly ordered system

will be for the worse, not for the better /or e*ample, if an earth1ua2e were to sha2e a highly ordered structure

such as a building, there would be a random change in the framewor2 of the building which, in all probability,

would not be an improvement

10

"ot surprisin&ly+ no mutation e?ample+ $hi,h is useful+ that is+ $hi,h is obsered to deelop the &eneti,

,ode+ has been obsered so far/ All mutations hae proed to be harmful/ 5t $as understood that mutation+ $hi,h

is presented as an !eolutionary me,hanism+! is a,tually a &eneti, o,,urren,e that harms liin& thin&s+ and

leaes them disabled/ ;The most ,ommon effe,t of mutation on human bein&s is ,an,er</ "o doubt+ a

destru,tie me,hanism ,annot be an !eolutionary me,hanism/! "atural sele,tion+ on the other hand+ !,an do

nothin& by itself! as Dar$in also a,,epted/ This fa,t sho$s us that there is no !eolutionary me,hanism! in



nature/ 6in,e no eolutionary me,hanism e?ists+ neither ,ould any ima&inary pro,ess ,alled eolution hae

taken pla,e/

THE FOSSI RE*OR,# %O SI% OF

I%TER&E,IATE FOR&S

The ,learest eiden,e that the s,enario su&&ested by the theory of eolution did not take pla,e is the fossil

re,ord/

A,,ordin& to the theory of eolution+ eery liin& spe,ies has sprun& from a prede,essor/ A preiously

e?istin& spe,ies turned into somethin& else in time and all spe,ies hae ,ome into bein& in this $ay/ A,,ordin&

to the theory+ this transformation pro,eeds &radually oer millions of years/

(ad this been the ,ase+ then numerous intermediary spe,ies should hae e?isted and lied $ithin this

lon& transformation period/

For instan,e+ some half8fishhalf8reptiles should hae lied in the past $hi,h had a,*uired some reptilian

traits in addition to the fish traits they already had/ r there should hae e?isted some reptile8birds+ $hi,h

a,*uired some bird traits in addition to the reptilian traits they already had/ 6in,e these $ould be in a

transitional phase+ they should be disabled+ defe,tie+ ,rippled liin& bein&s/ 'olutionists refer to these

ima&inary ,reatures+ $hi,h they beliee to hae lied in the past+ as !transitional forms/!

5f su,h animals had really e?isted+ there should be millions and een billions of them in number and

ariety/ More importantly+ the remains of these stran&e ,reatures should be present in the fossil re,ord/ 5n The#rigin of $pecies+ Dar$in e?plained#

f my theory be true, numberless intermediate varieties, lin2ing most closely all of the species of the same

group together must assuredly have e*isted 3onse1uently, evidence of their former e*istence could be found

only amongst fossil remains11

,AR3I%5S HOPES SHATTERE,

(o$eer+ althou&h eolutionists hae been makin& strenuous efforts to find fossils sin,e the middle of

the nineteenth ,entury all oer the $orld+ no transitional forms hae yet been un,oered/ All the fossils

unearthed in e?,aations sho$ed that+ ,ontrary to the e?pe,tations of eolutionists+ life appeared on earth all of

a sudden and fully8formed/

ne famous British paleontolo&ist+ Derek G/ A&er+ admits this fa,t+ een thou&h he is an eolutionist#



The point emerges that if we e*amine the fossil record in detail, whether at the level of orders or of

species, we find4over and over again4not gradual evolution, but the sudden e*plosion of one group at the

e*pense of another12

This means that in the fossil re,ord+ all liin& spe,ies suddenly emer&e as fully formed+ $ithout any

intermediate forms in bet$een/ This is )ust the opposite of Dar$ins assumptions/ Also+ it is ery stron&

eiden,e that liin& thin&s are ,reated/ The only e?planation of a liin& spe,ies emer&in& suddenly and

,omplete in eery detail $ithout any eolutionary an,estor ,an be that this spe,ies $as ,reated/ This fa,t is

admitted also by the $idely kno$n eolutionist biolo&ist Dou&las Futuyma#

3reation and evolution, between them, e*haust the possible e*planations for the origin of living things

#rganisms either appeared on the earth fully developed or they did not f they did not, they must have

developed from pre5e*isting species by some process of modification f they did appear in a fully developed

state, they must indeed have been created by some omnipotent intelligence 13

Fossils sho$ that liin& bein&s emer&ed fully deeloped and in a perfe,t state on the earth/ That means

that !the ori&in of spe,ies! is+ ,ontrary to Dar$ins supposition+ not eolution but ,reation/

THE TAE OF HU&A% ELOUTIO%

The sub)e,t most often brou&ht up by the ado,ates of the theory of eolution is the sub)e,t of the ori&in

of man/ The Dar$inist ,laim holds that the modern men of today eoled from some kind of ape8like ,reatures/

Durin& this alle&ed eolutionary pro,ess+ $hi,h is supposed to hae started 8: million years a&o+ it is ,laimed

that there e?isted some !transitional forms! bet$een modern man and his an,estors/ A,,ordin& to this

,ompletely ima&inary s,enario+ four basi, !,ate&ories! are listed#

1/ Australopithe,us

2/ (omo habilis

3/ (omo ere,tus

/ (omo sapiens

%volutionists call the so5called first ape5li2e ancestors of men "Australopithecus" which means "$outh

African ape" These living beings are actually nothing but an old ape species that has become e*tinct %*tensive

research done on various Australopithecus specimens by two world famous anatomists from %ngland and the

6$A, namely, 7ord $olly 8uc2erman and Prof 3harles #*nard, has shown that these belonged to an ordinary

ape species that became e*tinct and bore no resemblance to humans1

%volutionists classify the ne*t stage of human evolution as "homo," that is "man" According to the

evolutionist claim, the living beings in the 'omo series are more developed than Australopithecus %volutionistsdevise a fanciful evolution scheme by arranging different fossils of these creatures in a particular order This

scheme is imaginary because it has never been proved that there is an evolutionary relation between these

different classes %rnst Mayr, one of the most important proponents of the theory of evolution in the twentieth

century, contends in his boo2 #ne 7ong Argument that "particularly historical 9pu::les; such as the origin of

life or of 'omo sapiens, are e*tremely difficult and may even resist a final, satisfying e*planation" 1:



y outlining the lin2 chain as "Australopithecus < 'omo habilis < 'omo erectus < 'omo sapiens,"

evolutionists imply that each of these species is one another=s ancestor 'owever, recent findings of

paleoanthropologists have revealed that Australopithecus, 'omo habilis and 'omo erectus lived at different

parts of the world at the same time19

Moreover, a certain segment of humans classified as 'omo erectus have lived up until very modern times

'omo sapiens neandarthalensis and 'omo sapiens sapiens (modern man) co5e*isted in the same region1>

This situation apparently indi,ates the inalidity of the ,laim that they are an,estors of one another/ A

paleontolo&ist from (arard -niersity+ 6tephen Eay ould+ e?plains this deadlo,k of the theory of eolution

althou&h he is an eolutionist himself#

>hat has become of our ladder if there are three coe*isting lineages of hominids (A africanus, the robust

australopithecines, and ' habilis), none clearly derived from another Moreover, none of the three display any

evolutionary trends during their tenure on earth1=

7ut briefly+ the s,enario of human eolution+ $hi,h is sou&ht to be upheld $ith the help of arious

dra$in&s of some !half ape+ half human! ,reatures appearin& in the media and ,ourse books+ that is+ frankly+ by

means of propa&anda+ is nothin& but a tale $ith no s,ientifi, foundation/

ord 6olly Iu,kerman+ one of the most famous and respe,ted s,ientists in the -/./+ $ho ,arried out

resear,h on this sub)e,t for years+ and parti,ularly studied Australopithe,us fossils for 1: years+ finally

,on,luded+ despite bein& an eolutionist himself+ that there is+ in fa,t+ no su,h family tree bran,hin& out from

ape8like ,reatures to man/

Iu,kerman also made an interestin& !spe,trum of s,ien,e/! (e formed a spe,trum of s,ien,es ran&in&

from those he ,onsidered s,ientifi, to those he ,onsidered uns,ientifi,/ A,,ordin& to Iu,kermans spe,trum+ the

most !s,ientifi,!Othat is+ dependin& on ,on,rete dataOfields of s,ien,e are ,hemistry and physi,s/ After them

,ome the biolo&i,al s,ien,es and then the so,ial s,ien,es/ At the far end of the spe,trum+ $hi,h is the part

,onsidered to be most !uns,ientifi,+! are !e?tra8sensory per,eption!O,on,epts su,h as telepathy and si?th

senseLand finally !human eolution/! Iu,kerman e?plains his reasonin&#

>e then move right off the register of ob?ective truth into those fields of presumed biological science, li2e

e*trasensory perception or the interpretation of man=s fossil history, where to the faithful 9evolutionist; anything

is possible!and where the ardent believer 9in evolution; is sometimes able to believe several contradictory

things at the same time1

The tale of human eolution boils do$n to nothin& but the pre)udi,ed interpretations of some fossils

unearthed by ,ertain people+ $ho blindly adhere to their theory/

TE*H%OOY I% THE EYE A%, THE EAR

Another sub)e,t that remains unans$ered by eolutionary theory is the e?,ellent *uality of per,eption in

the eye and the ear/

Before passin& on to the sub)e,t of the eye+ let us briefly ans$er the *uestion of !ho$ $e see/! i&ht rays

,omin& from an ob)e,t fall oppositely on the retina of the eye/ (ere+ these li&ht rays are transmitted into ele,tri,



for sensin& sound/ Despite all this te,hnolo&y and the thousands of en&ineers and e?perts $ho hae been

$orkin& on this endeaour+ no sound has yet been obtained that has the same sharpness and ,larity as the sound

per,eied by the ear/ Think of the hi&hest8*uality (58F5 systems produ,ed by the bi&&est ,ompany in the musi,

industry/ 'en in these dei,es+ $hen sound is re,orded some of it is lostJ or $hen you turn on a (58F5 you

al$ays hear a hissin& sound before the musi, starts/ (o$eer+ the sounds that are the produ,ts of the te,hnolo&y

of the human body are e?tremely sharp and ,lear/ A human ear neer per,eies a sound a,,ompanied by a

hissin& sound or $ith atmospheri,s as does (58F5J it per,eies sound e?a,tly as it is+ sharp and ,lear/ This is the

$ay it has been sin,e the ,reation of man/

6o far+ no isual or re,ordin& apparatus produ,ed by man has been as sensitie and su,,essful in

per,eiin& sensory data as are the eye and the ear/

(o$eer+ as far as seein& and hearin& are ,on,erned+ a far &reater truth lies beyond all this/



TO 3HO& ,OES THE *O%S*IOUS%ESS THAT SEES A%,

HEARS 3ITHI% THE +RAI% +EO%<

ho is it that $at,hes an allurin& $orld in the brain+ listens to symphonies and the t$itterin& of birds+

and smells the roseHThe stimulations ,omin& from the eyes+ ears+ and nose of a human bein& trael to the brain as ele,tro8

,hemi,al nerous impulses/ 5n biolo&y+ physiolo&y+ and bio,hemistry books+ you ,an find many details about

ho$ this ima&e forms in the brain/ (o$eer+ you $ill neer ,ome a,ross the most important fa,t about this

sub)e,t# ho is it that per,eies these ele,tro8,hemi,al nerous impulses as ima&es+ sounds+ odours and sensory

eents in the brainH There is a ,ons,iousness in the brain that per,eies all this $ithout feelin& any need for eye+

ear+ and nose/ To $hom does this ,ons,iousness belon&H There is no doubt that this ,ons,iousness does not

belon& to the neres+ the fat layer and neurons ,omprisin& the brain/ This is $hy Dar$inist8materialists+ $ho

beliee that eerythin& is ,omprised of matter+ ,annot &ie any ans$er to these *uestions/

For this ,ons,iousness is the spirit ,reated by Allah/ The spirit needs neither the eye to $at,h the ima&es+

nor the ear to hear the sounds/ Furthermore+ nor does it need the brain to think/

'eryone $ho reads this e?pli,it and s,ientifi, fa,t should ponder on Almi&hty Allah+ should fear (im

and seek refu&e in (im+ (e ho s*ueees the entire unierse in a pit,h8dark pla,e of a fe$ ,ubi, ,entimetres in

a three8dimensional+ ,oloured+ shado$y+ and luminous form/

A &ATERIAIST FAITH

The information $e hae presented so far sho$s us that the theory of eolution is a ,laim ,learly at

arian,e $ith s,ientifi, findin&s/ The theorys ,laim re&ardin& the ori&in of life is in,onsistent $ith s,ien,e+ the

eolutionary me,hanisms it proposes hae no eolutionary po$er+ and fossils demonstrate that the intermediate

forms re*uired by the theory neer e?isted/ 6o+ it ,ertainly follo$s that the theory of eolution should be pushed

aside as an uns,ientifi, idea/ This is ho$ many ideas su,h as the earth8,entered unierse model hae been taken

out of the a&enda of s,ien,e throu&hout history/

(o$eer+ the theory of eolution is pressin&ly kept on the a&enda of s,ien,e/ 6ome people een try to

represent ,riti,isms dire,ted a&ainst the theory as an !atta,k on s,ien,e/! hyH

The reason is that the theory of eolution is an indispensable do&mati, belief for some ,ir,les/ These

,ir,les are blindly deoted to materialist philosophy and adopt Dar$inism be,ause it is the only materialist

e?planation that ,an be put for$ard for the $orkin&s of nature/

5nterestin&ly enou&h+ they also ,onfess this fa,t from time to time/ A $ell kno$n &eneti,ist and an

outspoken eolutionist+ %i,hard C/ e$ontin from (arard -niersity+ ,onfesses that he is !first and foremost a

materialist and then a s,ientist!#



t is not that the methods and institutions of science somehow compel us accept a material e*planation of

the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to

create an apparatus of investigation and a set of concepts that produce material e*planations, no matter how

counter5intuitive, no matter how mystifying to the uninitiated Moreover, that materialism is absolute, so we

cannot allow a Divine /oot in the door20

These are e?pli,it statements that Dar$inism is a do&ma kept alie )ust for the sake of adheren,e to the

materialist philosophy/ This do&ma maintains that there is no bein& sae matter/ Therefore+ it ar&ues that

inanimate+ un,ons,ious matter ,reated life/ 5t insists that millions of different liin& spe,iesJ for instan,e+ birds+

fish+ &iraffes+ ti&ers+ inse,ts+ trees+ flo$ers+ $hales and human bein&s ori&inated as a result of the intera,tions

bet$een matter su,h as the pourin& rain+ the li&htnin& flash+ et,/+ out of inanimate matter/ This is a pre,ept

,ontrary both to reason and s,ien,e/ 4et Dar$inists ,ontinue to defend it )ust so as !not to allo$ a Diine Foot

in the door/!

Anyone $ho does not look at the ori&in of liin& bein&s $ith a materialist pre)udi,e $ill see this eident

truth# All liin& bein&s are $orks of a Creator+ ho is All87o$erful+ All8ise and All8.no$in&/ This Creator is

Allah+ ho ,reated the $hole unierse from non8e?isten,e+ desi&ned it in the most perfe,t form+ and fashionedall liin& bein&s/

THE THEORY OF ELOUTIO%

IS THE &OST POTE%T SPE

I% THE 3OR,

5t needs to be made ,lear that anyone free of pre)udi,e and the influen,e of any parti,ular ideolo&y+ $ho

uses only his reason and lo&i,+ $ill ,learly understand that belief in the theory of eolution+ $hi,h brin&s to

mind the superstitions of so,ieties $ith no kno$led&e of s,ien,e or ,iiliation+ is *uite impossible/

As has been e?plained aboe+ those $ho beliee in the theory of eolution think that a fe$ atoms and

mole,ules thro$n into a hu&e at ,ould produ,e thinkin&+ reasonin& professors+ uniersity students+ s,ientists

su,h as 'instein and alileo+ artists su,h as (umphrey Bo&art+ Frank 6inatra and 7aarotti+ as $ell as antelopes+

lemon trees and ,arnations/ Moreoer+ the s,ientists and professors $ho beliee in this nonsense are edu,ated

people/ That is $hy it is *uite )ustifiable to speak of the theory of eolution as !the most potent spell in history/!

"eer before has any other belief or idea so taken a$ay peoplespo$ers of reason+ refused to allo$ them to

think intelli&ently and lo&i,ally and hidden the truth from them as if they had been blindfolded/ This is an een

$orse and unbelieable blindness than the '&yptians $orshippin& the 6un od %a+ totem $orship in some partsof Afri,a+ the people of 6aba $orshippin& the 6un+ the tribe of the 7rophet 5brahim $orshippin& idols they had

made $ith their o$n hands or the people of the 7rophet Musa $orshippin& the olden Calf/

5n fa,t+ this situation is a la,k of reason pointed to by Allah in the Quran/ (e reeals in many erses that

some peoplesminds $ill be ,losed and that they $ill be po$erless to see the truth/ 6ome of these erses are as

follo$s#



As for those ho disbe/ieve1 it 0a!es no differen-e to the0 hether you arn the0 or do

not arn the01 they i// not be/ieve" A//ah has sea/ed u. their hearts and hearing and over

their eyes is a b/indfo/d" They i// have a terrib/e .unish0ent" (Surat a/4+a@ara# 4$)

They have hearts they do not understand ith" They have eyes they do not see ith" They have

ears they do not hear ith" Su-h .eo./e are /i!e -att/e" %o1 they are even further astray9 They are the

unaare" (Surat a/4A5raf# 2$:)

Even if 3e o.ened u. to the0 a door into heaven1 and they s.ent the day as-ending

through it1 they ou/d on/y say1 6Our eyesight is befudd/ed9 Or rather e have been .ut under

a s.e//96 (Surat a/4Hi?r# 2>427)

ords ,annot e?press )ust ho$ astonishin& it is that this spell should hold su,h a $ide ,ommunity in

thrall+ keep people from the truth+ and not be broken for 1:0 years/ 5t is understandable that one or a fe$ people

mi&ht beliee in impossible s,enarios and ,laims full of stupidity and illo&i,ality/ (o$eer+ !ma&i,! is the only

possible e?planation for people from all oer the $orld beliein& that un,ons,ious and lifeless atoms suddenly

de,ided to ,ome to&ether and form a unierse that fun,tions $ith a fla$less system of or&aniation+ dis,ipline+

reason and ,ons,iousness+ the planet 'arth $ith all its features so perfe,tly suited to life+ and liin& thin&s full

of ,ountless ,omple? systems/

5n fa,t+ Allah reeals in the Quran in the in,ident of the 7rophet Musa and 7haraoh that some people $ho

support atheisti, philosophies a,tually influen,e others by ma&i,/ hen 7haraoh $as told about the true

reli&ion+ he told the 7rophet Musa to meet $ith his o$n ma&i,ians/ hen the 7rophet Musa did so+ he told themto demonstrate their abilities first/ The erses ,ontinue#

He said1 6You thro"6 And hen they thre1 they -ast a s.e// on the .eo./e5s eyes and -aused the0

to fee/ great fear of the0" They .rodu-ed an e;tre0e/y .oerfu/ 0agi-" (Surat a/4A5raf# 22)

As $e hae seen+ 7haraohs ma&i,ians $ere able to de,eie eeryone+ apart from the 7rophet Musa and those

$ho belieed in him/ (o$eer+ the eiden,e put for$ard by the 7rophet Musa broke that spell+ or !s$allo$ed up $hat

they had for&ed! as the erse puts it/

3e revea/ed to &usa1 6Thro don your staff"6 And it i00ediate/y sa//oed u. hat

they had forged" So the Truth too! ./a-e and hat they did as shon to be fa/se" (Surat a/4

A5raf# 22$422:)



As $e ,an see from that erse+ $hen it $as realied that $hat these people $ho had first ,ast a spell oer

others had done $as )ust an illusion+ they lost all ,redibility/ 5n the present day too+ unless those $ho under the

influen,e of a similar spell beliee in these ridi,ulous ,laims under their s,ientifi, dis&uise and spend their lies

defendin& them abandon them+ they too $ill be humiliated $hen the full truth emer&es and the spell is broken/

5n fa,t+ Mal,olm Mu&&erid&e+ an atheist philosopher and supporter of eolution admitted he $as $orried by )ust

that prospe,t#

myself am convinced that the theory of evolution, especially the e*tent to which it=s been applied, will be

one of the great ?o2es in the history boo2s in the future Posterity will marvel that so very flimsy and dubious an

hypothesis could be accepted with the incredible credulity that it has21

That future is not far off# n the ,ontrary+ people $ill soon see that !,han,e! is not a &od+ and $ill look

ba,k on the theory of eolution as the $orst de,eit and the most terrible spell in the $orld/ That spell is already

rapidly be&innin& to be lifted from the shoulders of people all oer the $orld/ Many people $ho see the true

fa,e of the theory of eolution are $onderin& $ith amaement ho$ it $as that they $ere eer taken in by it/

They said 6/ory be to You9

3e have no !no/edge e;-e.t hat

You have taught us" You are

the A//4Bnoing1 the A//43ise"6

(Surat a/4+a@ara# ')



%OTES

1/ (u&h %oss+ The /ingerprint of @od + p/ :0

2/ 6idney Fo?+ .laus Dose+ Molecular %volution and The #rigin of 7ife+ /(/ Freeman and Company+ 6anFran,is,o+ 1>2+ p/

3/ Ale?ander 5/ parin+ #rigin of 7ife+ Doer 7ubli,ations+ "e$4ork+ 139+ 1:3 ;reprint<+ p/ 19/

/ !"e$ 'iden,e on 'olution of 'arly Atmosphere and ife!+ ulletin of the American Meteorological

$ociety+ ol 93+ "oember 1=2+ pp/ 132=81330

:/ 6tanley Miller+ Molecular %volution of 7ife& 3urrent $tatus of the Prebiotic $ynthesis of $mall Molecules+

1=9+ p/ >

9/ Eeffrey Bada+ %arth+ February 1=+ p/ 0

>/ eslie '/ r&el+ !The ri&in of ife on 'arthP+ $cientific American" + ol/ 2>1+ ,tober 1+ p/ >=

=/ Charles Dar$in+ The #rigin of $pecies by Means of -atural $election + The Modern ibrary+ "e$ 4ork+ p/

12>

/ Charles Dar$in+ The #rigin of $pecies& A /acsimile of the /irst %dition+ (arard -niersity 7ress+ 19+ p/

1=

10/ B/ / %an&anathan+ #rigins+ 7ennsylania# The Banner f Truth Trust+ 1==+ p/ >/

11/ Charles Dar$in+ The #rigin of $pecies& A /acsimile of the /irst %dition+ (arard -niersity 7ress+ 19+ p/

1>

12/ Derek A/ A&er+ !The "ature of the Fossil %e,ord!+ Proceedings of the ritish @eological Association+ ol

=>+ 1>9+ p/ 133

13/ Dou&las E/ Futuyma+ $cience on Trial + 7antheon Books+ "e$ 4ork+ 1=3/ p/ 1>

1/ 6olly Iu,kerman+ eyond The vory Tower + Toplin&er 7ubli,ations+ "e$ 4ork+ 1>0+ pp/ >:8J Charles '/?nard+ !The 7la,e of Australopithe,ines in (uman 'olution# rounds for Doubt!+ -ature+ ol 2:=+ p/ 3=

1:/ !Could s,ien,e be brou&ht to an end by s,ientists belief that they hae final ans$ers or by so,ietys

relu,tan,e to pay the billsH! $cientific American+ De,ember 12+ p/ 20

19/ Alan alker+ $cience+ ol/ 20>+ > Mar,h 1=0+ p/ 1103J A/ E/ .elso+ Physical Antropology+ 1st ed/+ E/ B/

ipin,ott Co/+ "e$ 4ork+ 1>0+ p/ 221J M/ D/ eakey+ #lduvai @orge+ ol/ 3+ Cambrid&e -niersity 7ress+

Cambrid&e+ 1>1+ p/ 2>2

1>/ Eeffrey .lu&er+ !"ot 6o '?tin,t After All# The 7rimitie (omo 're,tus May (ae 6uried on& 'nou&h

To Coe?ist ith Modern (umans!+ Time+ 23 De,ember 19

1=/8 6/ E/ ould+ -atural 'istory+ ol/ =:+ 1>9+ p/ 30

1/ 6olly Iu,kerman+ eyond The vory Tower + p/ 1

Islam n Quran Prophet_yusuf

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